Abels offering. Or The earely, and most accepted sacrifice of a Christian Shewing how soone every soule is bounde to begin, & betake himself, not only to the true, but also to the timely service of God. A sermon preached at Hamburg in November 1617. and now published at the instant entreaty of a godly Christian. By Iohn Wing (then) pastor to the English church, there.
THE three former chapters of this holy History being spent in the discovery of the worldes creation, and of the most wonderfull and glorious workemanship of God,
THE three former Chapters of this holy History being spent in the discovery of the world's creation, and of the most wonderful and glorious workmanship of God,
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as in every other creature, soe especially in Man, whose happy estate while he stood, and miserable condition when he fell, and most gracious recovery from his fall, with divers other divine occurrents (next and jmmediately following) being at large related vnto vs. It now pleaseth the holy Ghost to goe further in this sacred narration,
as in every other creature, so especially in Man, whose happy estate while he stood, and miserable condition when he fell, and most gracious recovery from his fallen, with diverse other divine occurrents (next and jmmediately following) being At large related unto us It now Pleases the holy Ghost to go further in this sacred narration,
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ver. 1.2. 2. of their busines, and civill being: ver. 2. 3. of their religion, and spirituall condition. ver. 3.4. They were both borne into the world of their parents:
ver. 1.2. 2. of their business, and civil being: ver. 2. 3. of their Religion, and spiritual condition. ver. 3.4. They were both born into the world of their Parents:
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And soe was this of these two bretheren, so farre as the same appeared visiblely to men, in the externall act of sacrificing, which practise they had (doubtles) learned of their parents, who were (without question) taught of God how to excercise this duty,
And so was this of these two brethren, so Far as the same appeared visibly to men, in the external act of sacrificing, which practice they had (doubtless) learned of their Parents, who were (without question) taught of God how to Exercise this duty,
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though the letter of the scripture be silent in both as it is in divers other excellent truthes, which yet we stand bound to acknowledg, by vertue of such evident,
though the Letter of the scripture be silent in both as it is in diverse other excellent truths, which yet we stand bound to acknowledge, by virtue of such evident,
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Now concerning the sacrifice of the sons of Adam, Cain, and Abell, there is a double difference noted. 1. of the sacrifices they offred. 2. of the effect they found with God, to whome they were offred.
Now Concerning the sacrifice of the Sons of Adam, Cain, and Abel, there is a double difference noted. 1. of the Sacrifices they offered. 2. of the Effect they found with God, to whom they were offered.
That which is observable in their sacrifices, is this, that wheras Cain, carelesly and without choise offred [ of the fruit of the grounde ] not regarding what he offred,
That which is observable in their Sacrifices, is this, that whereas Cain, carelessly and without choice offered [ of the fruit of the ground ] not regarding what he offered,
And according to the difference of these acts, the effect was also different with the Lord, who seemeth to suite and fit, his justice to Cain, that as he had no respect what offering he brought,
And according to the difference of these acts, the Effect was also different with the Lord, who seems to suit and fit, his Justice to Cain, that as he had no respect what offering he brought,
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But here (it may be) some will move a question, how Moses who was borne many hundred, and some thousands of yeares after the creation, could come to know these things,
But Here (it may be) Some will move a question, how Moses who was born many hundred, and Some thousands of Years After the creation, could come to know these things,
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To moue this question, is to make question of Gods truth, and to bring into doubt, all that he hath recorded in this whole booke of Genesis, and all such other things as fell out before his birth and ripe yeares, in Exodus; for in his infancy we cannot conceive him to be any way one of Gods principall secretaryes,
To move this question, is to make question of God's truth, and to bring into doubt, all that he hath recorded in this Whole book of Genesis, and all such other things as fell out before his birth and ripe Years, in Exodus; for in his infancy we cannot conceive him to be any Way one of God's principal secretary's,
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or meete to be entrusted with this rare jmployment of penning any part of scripture, especially considering that he was brought vp in Pharaohs court as a Pagan, for the first forty yeares of his life.
or meet to be Entrusted with this rare jmployment of penning any part of scripture, especially considering that he was brought up in Pharaohs court as a Pagan, for the First forty Years of his life.
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But for the cleare manifestation of this matter, and for the justification of the authority of this sacred booke against all accursed cavills; we answer and doe acknowledge, that howsoever every thing reported therein by Moses were acted long before his birth,
But for the clear manifestation of this matter, and for the justification of the Authority of this sacred book against all accursed cavils; we answer and do acknowledge, that howsoever every thing reported therein by Moses were acted long before his birth,
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the Lord is able to instruct, such as he will set a worke to report the proceedings of his churches in all ages, in the incontroleable truth of all things that came to passe,
the Lord is able to instruct, such as he will Set a work to report the proceedings of his Churches in all ages, in the incontroleable truth of all things that Come to pass,
and of purpose made vse of such persons who had not a being in the world, till long after the time wherin the things themselves which they relate had their being, that soe he might shew himself an alsufficient instructor of his servants in those things which were done long before their time, and declared long after.
and of purpose made use of such Persons who had not a being in the world, till long After the time wherein the things themselves which they relate had their being, that so he might show himself an All-sufficient instructor of his Servants in those things which were done long before their time, and declared long After.
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and warrant the whole scripture, which are discovered at large by many worthy, judicious, and learned Divines only, that it may manifestly appeare that this booke is no lesse scripture then any other, let vs take into our harts the due consideration of those things which may as vnreproveably argue God to be the author, as Moses to be the penner of the same,
and warrant the Whole scripture, which Are discovered At large by many worthy, judicious, and learned Divines only, that it may manifestly appear that this book is no less scripture then any other, let us take into our hearts the due consideration of those things which may as vnreproveably argue God to be the author, as Moses to be the penner of the same,
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3. After the creation, he report's the passages of mans fall, and discover's the subtiltyes of Satan, in seducing the first man and the first woman, which relations must needes be of God,
3. After the creation, he report's the passages of men fallen, and discover's the subtleties of Satan, in seducing the First man and the First woman, which relations must needs be of God,
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& how he knew not what was done, when he had slept with them both: of the close conveyance which Rebecca vsed to obtayne the blessing for Iacob, with the most private circumstances therof:
& how he knew not what was done, when he had slept with them both: of the close conveyance which Rebecca used to obtain the blessing for Iacob, with the most private Circumstances thereof:
nothing can be conceived soe close as the counsell of heaven: what God speaketh there, who can heare? especially when he speaketh not in any such sort,
nothing can be conceived so close as the counsel of heaven: what God speaks there, who can hear? especially when he speaks not in any such sort,
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or soe openly where Angell's may heare, but in his owne private closet, nay (which is yet more) in his owne breast or bosome: yet Moses can tell the world, not only what God sayd in heaven, but what he sayd in his hart, & how he was jnwardly affected.
or so openly where Angel's may hear, but in his own private closet, nay (which is yet more) in his own breast or bosom: yet Moses can tell the world, not only what God said in heaven, but what he said in his heart, & how he was jnwardly affected.
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] and in another, how he was graciously disposed for the continnance of the constant course and succession of all the affaires of this inferiour world saying [ And the Lord sayd in his hart, I will not againe curse the earth &c. ] See, Moses is privy to Gods hart, and can make vs know, what were his most jnwarde resolutions.
] and in Another, how he was graciously disposed for the continnance of the constant course and succession of all the affairs of this inferior world saying [ And the Lord said in his heart, I will not again curse the earth etc. ] See, Moses is privy to God's heart, and can make us know, what were his most jnwarde resolutions.
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And who could give him the least light, or acquaintāce of these things but God himself, who made him his secretary, and so made these secrets knowne to him.
And who could give him the least Light, or acquaintance of these things but God himself, who made him his secretary, and so made these secrets known to him.
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but coummunicable to no bookes but the booke of God) we see that there is no reason of doubting or debateing any thing in this parte of holy writ, (or any parcell of it) because it was penned by Moses, and he borne so long after all things written and recorded in the same, were gone and past.
but coummunicable to no books but the book of God) we see that there is no reason of doubting or debating any thing in this part of holy writ, (or any parcel of it) Because it was penned by Moses, and he born so long After all things written and recorded in the same, were gone and passed.
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He had a singuler and all sufficient tutor, even the most wise God, and he himself did endite, all that he taught and enabled Moses to write, so that every jot and tittle of this booke of Genesis, must be of absolute and infaillible truth.
He had a singular and all sufficient tutor, even the most wise God, and he himself did endite, all that he taught and enabled Moses to write, so that every jot and tittle of this book of Genesis, must be of absolute and infallible truth.
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And this course and manner of revealing the will of God by this kinde of traditiō, endured all the dayes of the holy Patriarches, and such as lived after them, till Moses, and also during all the dayes of Moses, till that part of his life, wherin the Lord employd him about the penning of this booke,
And this course and manner of revealing the will of God by this kind of tradition, endured all the days of the holy Patriarchs, and such as lived After them, till Moses, and also during all the days of Moses, till that part of his life, wherein the Lord employed him about the penning of this book,
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some suppose it to be written before he went into Egypt within the compasse of these fourty yeares wherin he kept sheepe in Madian; others imagine he did it immediately after his departing out of Egypt, even in the first yeare therof.
Some suppose it to be written before he went into Egypt within the compass of these fourty Years wherein he kept sheep in Midian; Others imagine he did it immediately After his departing out of Egypt, even in the First year thereof.
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because none of them can be defended but by blasphemy, and some of them (in particular) are apparantly blasphemous. But that there were traditions ••ce, to wit, such as the Lord by himself, or by his Angells, made knowne to man; & man beleeved & related to his posterity, we doe no more deny,
Because none of them can be defended but by blasphemy, and Some of them (in particular) Are apparently blasphemous. But that there were traditions ••ce, to wit, such as the Lord by himself, or by his Angels, made known to man; & man believed & related to his posterity, we do no more deny,
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then we doe that Moses penned this part of holy scripture, which (till his time) was a tradition and vnwritten, but can be none from that time forward.
then we do that Moses penned this part of holy scripture, which (till his time) was a tradition and unwritten, but can be none from that time forward.
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And if the Lord have ceased his owne, hath any man power to erect more, that are none of his? especially now that his holy will is sufficiently revealed, in the writings of the Law, and Prophets, & the Gospell. That there were some traditions we freely confesse;
And if the Lord have ceased his own, hath any man power to erect more, that Are none of his? especially now that his holy will is sufficiently revealed, in the writings of the Law, and prophets, & the Gospel. That there were Some traditions we freely confess;
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But to returne to Abel, it is probable, that he received the light and knowledge he had to offer sacrifice, from his father, who from God did instruct him how,
But to return to Abel, it is probable, that he received the Light and knowledge he had to offer sacrifice, from his father, who from God did instruct him how,
which course of his, and his forwardnes thus to doe, in those times wherin no scripture was penned, nor every man that spake of the things of God traditionally, so infalliblely inspired,
which course of his, and his forwardness thus to do, in those times wherein no scripture was penned, nor every man that spoke of the things of God traditionally, so infallibly inspired,
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as were all they, by whome the Lord hath left his truth written to vs, shall rise vp against vs, to condemne our vntowardnes, who refuse to be taught of God,
as were all they, by whom the Lord hath left his truth written to us, shall rise up against us, to condemn our untowardness, who refuse to be taught of God,
The saints, of those times, were most willing to take knowledge of the wayes of God and yeeld their obedience to them, by that meanes (which in comparison of ours ) are but meane, and were but weake, (yet enough to bring them to God, who lived by faith in the truth thus revealed).
The Saints, of those times, were most willing to take knowledge of the ways of God and yield their Obedience to them, by that means (which in comparison of ours) Are but mean, and were but weak, (yet enough to bring them to God, who lived by faith in the truth thus revealed).
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The sinners of our dayes, to whome the Lord hath dispenced a more absolute, and most sufficient course, of comming neere to him, are farre from the Lord,
The Sinners of our days, to whom the Lord hath dispensed a more absolute, and most sufficient course, of coming near to him, Are Far from the Lord,
and will not give him, neither such, nor soe much duty, as these did, whose knowledg and practise is not soe much magnifyed, as ours shalbe manifested & plagued of the Lord, who looke's they should be the best schollers, who have the best teaching.
and will not give him, neither such, nor so much duty, as these did, whose knowledge and practice is not so much magnified, as ours shall manifested & plagued of the Lord, who look's they should be the best Scholars, who have the best teaching.
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Let not this consideration be in vaine, but thinke we, how cheerefully Abel learned, & how conscionably he performed, the worship of his God, having but litle helpe to further him:
Let not this consideration be in vain, but think we, how cheerfully Abel learned, & how Conscionably he performed, the worship of his God, having but little help to further him:
that we by due ponderation herof, may be both ashamed for our faylings past, and enforce our selves, (as it were) by a holy violence for time to come, to be more faithfull and industrious, both to know, and to doe, what on our part, we owe vnto the Lord, what vnsepakeable shame is it? that we should lye behinde them, that have gone before vs in those dutyes, wherin many of them, had but few to follow,
that we by due ponderation hereof, may be both ashamed for our failings passed, and enforce our selves, (as it were) by a holy violence for time to come, to be more faithful and Industria, both to know, and to do, what on our part, we owe unto the Lord, what vnsepakeable shame is it? that we should lie behind them, that have gone before us in those duties, wherein many of them, had but few to follow,
yet are we exceeding short of those holy ones who lived graciously in that age which may truly be called the infancy both of the world, and of the church; But I will not dwell here, we see the holy Ghoste beare's record of Abels offering:
yet Are we exceeding short of those holy ones who lived graciously in that age which may truly be called the infancy both of the world, and of the Church; But I will not dwell Here, we see the holy Ghost bear's record of Abel's offering:
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And Abel, he also brought of the [ firstlings ] or, first borne [ of his flock, Exod. 22.29.30. cap. 34.19 26. Levit. 23.10.12. Num. 15.20.21. Deut. 12.17. cap. 18.4. cap. 26.1.2.11. and of the fate of them. ]
And Abel, he also brought of the [ firstlings ] or, First born [ of his flock, Exod 22.29.30. cap. 34.19 26. Levit. 23.10.12. Num. 15.20.21. Deuteronomy 12.17. cap. 18.4. cap. 26.1.2.11. and of the fate of them. ]
and beast, and of all fruits vnto him, and this law of his we finde to be very frequently repeated, in divers places of the foure bookes of Moses Exodus Leviticus Numbers, and Deuteronomie. And as it was often itterated by God to Jsraell, soe was it faithfully obeyed by Israell before the Lord, both before the captivity in Hezekiah dayes;
and beast, and of all fruits unto him, and this law of his we find to be very frequently repeated, in diverse places of the foure books of Moses Exodus Leviticus Numbers, and Deuteronomy. And as it was often iterated by God to Israel, so was it faithfully obeyed by Israel before the Lord, both before the captivity in Hezekiah days;
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and he taught them his minde after such a manner, as never any nation but they had it, to wit, by shaddowes, types and ceremonies, such as were to endure for a season,
and he taught them his mind After such a manner, as never any Nation but they had it, to wit, by shadows, types and ceremonies, such as were to endure for a season,
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and to dye when once Iesus Christ the Lord of life did appeare, and had fulfilled this law of Iewish rites, which perished and became frustrate (in Gods purpose) assoone as, his [ consummatum est ] was out of his mouth.
and to die when once Iesus christ the Lord of life did appear, and had fulfilled this law of Jewish Rites, which perished and became frustrate (in God's purpose) As soon as, his [ consummatum est ] was out of his Mouth.
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Now for the matter meant and signifyed by these first fruits, and first borne they also had their reference to the Lord Iesus, who is entituled, both [ the first fruits of them that sleepe ] and, [ the first borne of every creature.
Now for the matter meant and signified by these First fruits, and First born they also had their Referente to the Lord Iesus, who is entitled, both [ the First fruits of them that sleep ] and, [ the First born of every creature.
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and cheife, our first, and best, the prime and principall, (not of our fruits, or of our beast, but) of our lives, of our selves, should be given to the service of our God.
and chief, our First, and best, the prime and principal, (not of our fruits, or of our beast, but) of our lives, of our selves, should be given to the service of our God.
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That assoone as he pleaseth to enlarge and encrease the abilityes of our bodyes, and facultyes of our soules, that we can once discerne betweene good and evill,
That As soon as he Pleases to enlarge and increase the abilities of our bodies, and faculties of our Souls, that we can once discern between good and evil,
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and are able to put a difference betweene these in our opinion, and practise, we should incontinently, and forth-with betake our selves to worship and obey the Lord,
and Are able to put a difference between these in our opinion, and practise, we should incontinently, and forthwith betake our selves to worship and obey the Lord,
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we read of Fatnesse attributed to the earth; to oyle; to wine; the best of which, God doth call the fattest, and the fattest of any thing is the best, as the fattest land, the best land; and soe of the rest.
we read of Fatness attributed to the earth; to oil; to wine; the best of which, God does call the Fattest, and the Fattest of any thing is the best, as the Fattest land, the best land; and so of the rest.
and signifies both the best, and the worst. For we finde David where he would shew a most sinfull hart, to say, it is a [ hart as fat as brawne, ] and the Prophet Isaiah, and Christ after him,
and signifies both the best, and the worst. For we find David where he would show a most sinful heart, to say, it is a [ heart as fat as brawn, ] and the Prophet Isaiah, and christ After him,
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] and those godly and well-growne christians, who have eaten, and fed freely, of those divine delicates, and by the benefit of them are come to some good measure of ability, in good things, are sayd to be [ fatt and flourishing. ]
] and those godly and well-grown Christians, who have eaten, and fed freely, of those divine delicates, and by the benefit of them Are come to Some good measure of ability, in good things, Are said to be [ fat and flourishing. ]
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But with this mysticall sence, or vse of the word we meddle not, in our text it is taken most properly, for fat beasts, [ the fat of his flock ] that is the best there.
But with this mystical sense, or use of the word we meddle not, in our text it is taken most properly, for fat beasts, [ the fat of his flock ] that is the best there.
So that the summe of all that is sayd here of Abells offring is this: that he being made partaker of true grace and guided by God to shew it in the fruits therof, doth by faith offer vnto God such a sacrifice as was now required,
So that the sum of all that is said Here of Abells offering is this: that he being made partaker of true grace and guided by God to show it in the fruits thereof, does by faith offer unto God such a sacrifice as was now required,
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some when the Arke and tabernacle was erected, more, when the Temple was builded, and all other things set in order, according to Gods prescription touching each particuler.
Some when the Ark and tabernacle was erected, more, when the Temple was built, and all other things Set in order, according to God's prescription touching each particular.
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Howbeit Abel (in the meane time) doth his best, and offers to his vtmost power, what his present state, and the present time may permit, shewing therby that true grace will doe what it can, though it cannot doe all it would,
Howbeit Abel (in the mean time) does his best, and offers to his utmost power, what his present state, and the present time may permit, showing thereby that true grace will do what it can, though it cannot do all it would,
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though we enjoy but litle meanes, or few helpes to further vs, yet a sounde hart will make some honest shift, to doe something that may be pleasing to God.
though we enjoy but little means, or few helps to further us, yet a sound heart will make Some honest shift, to do something that may be pleasing to God.
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This is worth noteing (by the way) because it meete's fitly, with their fearefull jmpiety, who let all religion and piety alone, because they cannot doe all: like to miserable and desperate bankrupts, who because they are not able to give every man all, will pay nothing at all to any mā;
This is worth noting (by the Way) Because it meet's fitly, with their fearful jmpiety, who let all Religion and piety alone, Because they cannot doe all: like to miserable and desperate Bankrupts, who Because they Are not able to give every man all, will pay nothing At all to any man;
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which deceit who could endure? Nay, learne to doe better of good Abell (and all Gods saints who lived in the first times) doe something the most and best, thou canst,
which deceit who could endure? Nay, Learn to do better of good Abel (and all God's Saints who lived in the First times) do something the most and best, thou Canst,
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A man doth not more manifest weake grace, in not doing Gods worke compleatly, then he doth evidēce true grace in doing what he is able to doe, conscionably. The Lord regarde's men according to his meanes,
A man does not more manifest weak grace, in not doing God's work completely, then he does evidence true grace in doing what he is able to do, Conscionably. The Lord regarde's men according to his means,
They that offred vprightly before the preisthood was ordered, were as acceptable to God, and some of them had as much, and all of them had as true grace, as any that sacrificed after.
They that offered uprightly before the priesthood was ordered, were as acceptable to God, and Some of them had as much, and all of them had as true grace, as any that sacrificed After.
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A wise christian, may employ much grace, vpon litle meanes, and (I thinke) the least meanes that ever the Lord doth give, may exercise the most grace the best of vs have,
A wise christian, may employ much grace, upon little means, and (I think) the least means that ever the Lord does give, may exercise the most grace the best of us have,
But this is by the way, let vs now make toward the mayne thing, we meane to handle in this offring of Abel, which is soe commended in him, both here & in other places of scripture.
But this is by the Way, let us now make towards the main thing, we mean to handle in this offering of Abel, which is so commended in him, both Here & in other places of scripture.
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And that is, that morall of this practise ceremoniall, which concerneth vs christians, to wit, That it is the vndeniable duty of every one, to giue vnto God the glory of his first abilityes, both of soule & body,
And that is, that moral of this practice ceremonial, which concerns us Christians, to wit, That it is the undeniable duty of every one, to give unto God the glory of his First abilities, both of soul & body,
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Had not these first fruits of this grace perished in the first Adam, soe, as that never man but he might taste them, they would have taught vs what to doe assoone as we could have done any thing, that grace &c, would quickly have carried vs to the fountaine of grace, from whence,
Had not these First fruits of this grace perished in the First Adam, so, as that never man but he might taste them, they would have taught us what to do As soon as we could have done any thing, that grace etc., would quickly have carried us to the fountain of grace, from whence,
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But now the case is altred, it is nothing soe, but cleane contrary altogether, his first best lesson must be taught Abel (yea and Adam too) by his first best beast which he must now give to that God to whome he should have given himself from his first being, this beast must be sacrifised to shame him, who being once wholy Gods, hath now made himself worse then the beast that perisheth, now must man have dumbe schoolemasters that cannot speake,
But now the case is altered, it is nothing so, but clean contrary altogether, his First best Lesson must be taught Abel (yea and Adam too) by his First best beast which he must now give to that God to whom he should have given himself from his First being, this beast must be sacrificed to shame him, who being once wholly God's, hath now made himself Worse then the beast that Perishes, now must man have dumb Schoolmasters that cannot speak,
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and vnreasonable yea sencelesse also, which cannot vnderstand or heare his speech, and somewhat must be done to them, assoone as they are in the world, to shew man, what we once (when time was) could have done,
and unreasonable yea senseless also, which cannot understand or hear his speech, and somewhat must be done to them, As soon as they Are in the world, to show man, what we once (when time was) could have done,
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let vs consider only, to what end it may be (if this be not Gods truth,) that the Lord doth soe often call vpon parents, touching their duty to their children on this behalfe, to nurture, to tutor,
let us Consider only, to what end it may be (if this be not God's truth,) that the Lord does so often call upon Parents, touching their duty to their children on this behalf, to nurture, to tutor,
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& instruct them, in all holy informations, even in their childe-hood, nonage and minerity, so soone as they can be discerned to be capable and vnderstanding in any thing.
& instruct them, in all holy informations, even in their childhood, nonage and minerity, so soon as they can be discerned to be capable and understanding in any thing.
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[ Teach a childe ] saith Salom on. [ Fathers, bring vp your children in the feare and information of the Lord ] saith Paul, with moe that might be added.
[ Teach a child ] Says Salom on. [ Father's, bring up your children in the Fear and information of the Lord ] Says Paul, with more that might be added.
Againe, why are many commended in scripture for being carefull herin, and their examples recorded for our jmitation? is it not because we should trace them in this truth which some of them have learned, more then we, with much lesse teaching then we have? For instance, Abraham, who in his owne first times, was trayned vp in jdolatry with Terah his father,
Again, why Are many commended in scripture for being careful Herein, and their Examples recorded for our jmitation? is it not Because we should trace them in this truth which Some of them have learned, more then we, with much less teaching then we have? For instance, Abraham, who in his own First times, was trained up in idolatry with Terah his father,
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and that soe, as the Lord might have the first fruits of him, even [ from the day of his birth to the day of his death, ] and when the Lord saw her soe well resolved, he quickly graunted what she desired.
and that so, as the Lord might have the First fruits of him, even [ from the day of his birth to the day of his death, ] and when the Lord saw her so well resolved, he quickly granted what she desired.
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Our worke is to worship and obey him, and to doe only those things which are best for our selves, whereby we may be most happy in our soules and bodyes, both being at peace with him,
Our work is to worship and obey him, and to do only those things which Are best for our selves, whereby we may be most happy in our Souls and bodies, both being At peace with him,
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Our wages (besides his manifolde mercyes here) is all inconceivable blessednes, that heaven can afford vs, the glory of that kingdome, wherein we shalbe glorious kings with himself for ever and ever.
Our wages (beside his manifold Mercies Here) is all inconceivable blessedness, that heaven can afford us, the glory of that Kingdom, wherein we shall glorious Kings with himself for ever and ever.
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Secondly, they are like to proue his best servants, that begin soonest to serve him, for why? our first abilityes are freest from sin, and least taynted with evill,
Secondly, they Are like to prove his best Servants, that begin soonest to serve him, for why? our First abilities Are Freest from since, and least tainted with evil,
if once he have the happy possession of our harts, he will holde his owne. Seing therefore we are fittest for him in our first times, let vs know, it is goodreason we should then give our selves vnto him, especially considering we can never (at the best we can be) come any thing neere that fitnes which once we had,
if once he have the happy possession of our hearts, he will hold his own. Sing Therefore we Are Fittest for him in our First times, let us know, it is goodreason we should then give our selves unto him, especially considering we can never (At the best we can be) come any thing near that fitness which once we had,
Thirdly, our first fruits must of necessity be bestowed, and employed one way or other, to good or to evill; to God or to the Devill, it cannot be avoyded but one of the two, must have the vse of vs from the first time we are fit for any thing.
Thirdly, our First fruits must of necessity be bestowed, and employed one Way or other, to good or to evil; to God or to the devil, it cannot be avoided but one of the two, must have the use of us from the First time we Are fit for any thing.
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We must needes belong either to the one, or to the other; religion tell's vs we cannot belong to both, and let reason speake to which of the two, it is best belonging:
We must needs belong either to the one, or to the other; Religion tell's us we cannot belong to both, and let reason speak to which of the two, it is best belonging:
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how then would you have vs doe herein? doth God require what he knowe's we cannot doe? doe his precepts contayne jmpossibilityes? will he have vs vndertake that which we are not able.
how then would you have us do herein? does God require what he know's we cannot do? do his Precepts contain jmpossibilityes? will he have us undertake that which we Are not able.
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I answer, all that can be pleaded (though never soe truly ) cannot on our part nullify any truth of God taught vnto vs, any precept of God imposed on vs:
I answer, all that can be pleaded (though never so truly) cannot on our part nullify any truth of God taught unto us, any precept of God imposed on us:
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and that whereby the Lord may accuse vs most justly, because (of our selves, without him ) we fell from our perfection, and power we had, to give all duty to him at all times.
and that whereby the Lord may accuse us most justly, Because (of our selves, without him) we fell from our perfection, and power we had, to give all duty to him At all times.
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we have enfeebled, and vnfitted our selves for God, but his law, his will is as absolute and as strong as ever, his counsell must stand though we fall, he is all one in commanding,
we have enfeebled, and unfitted our selves for God, but his law, his will is as absolute and as strong as ever, his counsel must stand though we fallen, he is all one in commanding,
He may to this day expect, (and therefore much more command) that every one of vs should be as Adam was at his best, & condemne and plague vs for our vnfruitfullnes, if we be not:
He may to this day expect, (and Therefore much more command) that every one of us should be as Adam was At his best, & condemn and plague us for our unfruitfullness, if we be not:
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as Christ did curse the fig tree for want of fruit, though it be expresly sayd by one Evangelist that [ the time of figs was not yet ] that is, that time which ordinarily, now vnder nature corrupted, it did vsually beare fruit;
as christ did curse the fig tree for want of fruit, though it be expressly said by one Evangelist that [ the time of figs was not yet ] that is, that time which ordinarily, now under nature corrupted, it did usually bear fruit;
it seemeth (nay it is more ceartaine) that before the earth was cursed, all fruits should have beene more frequent and abundant, yea, almost continuall (as some have conceived) like the trees in the paradice of God.
it seems (nay it is more ceartaine) that before the earth was cursed, all fruits should have been more frequent and abundant, yea, almost continual (as Some have conceived) like the trees in the paradise of God.
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What hath he to doe with our falling, and insufficiency to doe his will? that lyeth betweene the devill, and vs, to answer, the Lord hath no hand in it,
What hath he to do with our falling, and insufficiency to do his will? that lies between the Devil, and us, to answer, the Lord hath no hand in it,
for that we are not, as we were once (and should have beene ever ) and therevpon discerning our inability, to doe the Lord all the duty we owe him from our first breath;
for that we Are not, as we were once (and should have been ever) and thereupon discerning our inability, to do the Lord all the duty we owe him from our First breath;
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And thus the point is proved, and this scruple, (or cavill rather) removed, let vs now come to the vses of of the point, which are three, and doe concerne all sorts of men: to wit.
And thus the point is proved, and this scruple, (or cavil rather) removed, let us now come to the uses of of the point, which Are three, and do concern all sorts of men: to wit.
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And first for the saints, the sons and daughters of God, it cannot be but exceeding happy & comfortable to them, who have harts convinced of this truth,
And First for the Saints, the Sons and daughters of God, it cannot be but exceeding happy & comfortable to them, who have hearts convinced of this truth,
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before whome, they have sincerely endeavoured, to give him the first fruits of their knowledge of this lesson, though, either through their owne personall ignorance therof,
before whom, they have sincerely endeavoured, to give him the First fruits of their knowledge of this Lesson, though, either through their own personal ignorance thereof,
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but they whome the Lord convinceth a right, (as he doth all his owne ) he cōforteth, in giving them, a harts resolution setled in their very soules, to say within themselves;
but they whom the Lord Convinces a right, (as he does all his own) he comforts, in giving them, a hearts resolution settled in their very Souls, to say within themselves;
and if it be a truth which we should haue practised before, we must repent for neglect past, & be vpright with God for the time remayning, and goe the faster because we began soe late, and doe our best to draw others after vs, to that way which both they,
and if it be a truth which we should have practised before, we must Repent for neglect past, & be upright with God for the time remaining, and go the faster Because we began so late, and do our best to draw Others After us, to that Way which both they,
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and past: but to give the Lord (at what time it pleaseth him to call vs) the glory of this truth, in our sounde perswasion, that it is thus, and singleharted humiliation,
and past: but to give the Lord (At what time it Pleases him to call us) the glory of this truth, in our sound persuasion, that it is thus, and singleharted humiliation,
because it had not place in our practise before now, & most carefull provocation to our vtmost possibility, that it may be thus in ours, and all others, with whome, by any good meanes, we can prevayle, this is to be truly happy,
Because it had not place in our practice before now, & most careful provocation to our utmost possibility, that it may be thus in ours, and all Others, with whom, by any good means, we can prevail, this is to be truly happy,
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How famous is Abraham, few men soe much renowned in religion as he, none more, yet from his childe hood, he had not done service, but to Satan in jdolatry,
How famous is Abraham, few men so much renowned in Religion as he, none more, yet from his child hood, he had not done service, but to Satan in idolatry,
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yet, for forty yeares of his life, what was he, (so farre as we finde?) but such as others were that lived in the court of that Pagan Prince, who was the oppressor, and adversary of Gods people;
yet, for forty Years of his life, what was he, (so Far as we find?) but such as Others were that lived in the court of that Pagan Prince, who was the oppressor, and adversary of God's people;
What should I multiply more (as I might) of many other most worthy saints, who in the same case, have had the same comfort, what is over-past, and cannot be actually recovered,
What should I multiply more (as I might) of many other most worthy Saints, who in the same case, have had the same Comfort, what is overpast, and cannot be actually recovered,
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and performed, if it be rightly repented of, in our selues, and reformed in others (to our best power, it is all one, as if we had done it in our owne person.
and performed, if it be rightly repented of, in our selves, and reformed in Others (to our best power, it is all one, as if we had done it in our own person.
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and rende, the soules of such as are single harted, and to lay it in their dish, that this, and that, they should have done long since, God should have had their whole lives for his service,
and rend, the Souls of such as Are single hearted, and to lay it in their dish, that this, and that, they should have done long since, God should have had their Whole lives for his service,
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better once then never, for thy part, thy first dayes were as due to God as mine, but he will never call, but ever accurse thee; and for our selves; but for my part, though I have lost my first dayes, my God will not lose me ever, seing he call's once and be that come's then, comes time enough for mercy, though he should have came sooner in duty:
better once then never, for thy part, thy First days were as due to God as mine, but he will never call, but ever accurse thee; and for our selves; but for my part, though I have lost my First days, my God will not loose me ever, sing he call's once and be that come's then, comes time enough for mercy, though he should have Come sooner in duty:
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for such as have offered their first fruits to the Lord, there comfort cannot be behinde (if it exceede not) theirs that went before. Our A bell here, who was soe carefull to give the Lord the first of his flocke, and, (I cannot easily doubt but, that he gave the first of himself also) how doth the Lord magnify him in this his service and duty? Did he not most graciously regard him and his offering? hath he not put it here into his owne booke to his perpetuall prayse, and not only here, but else-where in the new testament once and againe, that from the beginning to the end of the world, he might be famous, wheresoever either this, text, or those, should be preached, that which he hath done, should not be forgotten? Did he not most deeply avenge his innocent blood vpon his jmpious brother,
for such as have offered their First fruits to the Lord, there Comfort cannot be behind (if it exceed not) theirs that went before. Our A bell Here, who was so careful to give the Lord the First of his flock, and, (I cannot Easily doubt but, that he gave the First of himself also) how does the Lord magnify him in this his service and duty? Did he not most graciously regard him and his offering? hath he not put it Here into his own book to his perpetual praise, and not only Here, but elsewhere in the new Testament once and again, that from the beginning to the end of the world, he might be famous, wheresoever either this, text, or those, should be preached, that which he hath done, should not be forgotten? Did he not most deeply avenge his innocent blood upon his impious brother,
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and made him the first and most fearfull spectacle of his justice, and malediction, to the terror of all succeding generations? And (which is more then all this) hath not the Lord crowned him with glory and immortality in the heavens with himself,
and made him the First and most fearful spectacle of his Justice, and malediction, to the terror of all succeeding generations? And (which is more then all this) hath not the Lord crowned him with glory and immortality in the heavens with himself,
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He is the first, whose soule every saw the face of God, noe man ever went from earth to heaven before him, among the innumerable spirits of just and perfect men who now,
He is the First, whose soul every saw the face of God, no man ever went from earth to heaven before him, among the innumerable spirits of just and perfect men who now,
And as the Lord tooke great notice of this first, soe also, hath he done in like manner of the rest, who have began betime to be acquainted with him, in his service.
And as the Lord took great notice of this First, so also, hath he done in like manner of the rest, who have began betime to be acquainted with him, in his service.
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doe you not remember what we have sayd of his mother, how she gave him to God (in resolution) before she had him and was as good as her word, assoone as he was weaned; doe you not remember what is sayd of himself [ the childe Samuell ministred before the Lord ] the childe Samuell; this was worthy to be acounted wonderfull, that a childe should minister before the Lord, especially being so yong, that;
do you not Remember what we have said of his mother, how she gave him to God (in resolution) before she had him and was as good as her word, As soon as he was weaned; do you not Remember what is said of himself [ the child Samuel ministered before the Lord ] the child Samuel; this was worthy to be accounted wonderful, that a child should minister before the Lord, especially being so young, that;
What may be the cause that Iosiah is soe mightily cōmended, that, as if he were matchlesse it is sayd of him, [ that there was none like before him ] nor any to succeede that should be such a one, as this peerelesse prince was;
What may be the cause that Josiah is so mightily commended, that, as if he were matchless it is said of him, [ that there was none like before him ] nor any to succeed that should be such a one, as this peerless Prince was;
true it is, that never any king, either of Jsraell or Iudah (no not among the good kings) before or after him, went soe farre in the worke of Godfor the purgatiō & purifying of his worship, as he did;
true it is, that never any King, either of Israel or Iudah (no not among the good Kings) before or After him, went so Far in the work of Godfor the purgation & purifying of his worship, as he did;
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and religion, and the most able instruments of Gods honour, who in the beginning of their dayes, have begun to doe good, they must needes be neerest heaven, who set out on their way, soonest, & continue going on thither-warde.
and Religion, and the most able Instruments of God's honour, who in the beginning of their days, have begun to do good, they must needs be nearest heaven, who Set out on their Way, soonest, & continue going on thitherward.
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Only, it is seldome, that we see any enter vpon religion soe early now a dayes, they are very few, that begin to be soe soone faith full. The more are they to be admired of godly men,
Only, it is seldom, that we see any enter upon Religion so early now a days, they Are very few, that begin to be so soon faith full. The more Are they to be admired of godly men,
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and walked according to the light therof, which leade's on directly in the way of life, wherin howsoever a man may (possibly) meete with some molestation,
and walked according to the Light thereof, which lead's on directly in the Way of life, wherein howsoever a man may (possibly) meet with Some molestation,
and misery, yet the end of it will (vndoubtedly) be endles, & infinite glory, with him, who wil make those most glorious beyond all time who betooke themselves to glorify him betime.
and misery, yet the end of it will (undoubtedly) be endless, & infinite glory, with him, who will make those most glorious beyond all time who betook themselves to Glorify him betime.
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And that concerneth all vngodly persons, who howsoever they will (because they must, and cannot for starke shame, say otherwise) after a sort acknowledg this our doctrine to be true;
And that concerns all ungodly Persons, who howsoever they will (Because they must, and cannot for stark shame, say otherwise) After a sort acknowledge this our Doctrine to be true;
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O yee impious children of the father of lyes, can you say it is true, that every one shoulde begin betime, and it were not amisse if it were soe, and yet tell God and men to their faces, that any time is time enought hereby, you shew your selves to be the very jmps of the devill, who hath taught you such a language, as one part of your speech confutes,
Oh ye impious children of the father of lies, can you say it is true, that every one should begin betime, and it were not amiss if it were so, and yet tell God and men to their faces, that any time is time enough hereby, you show your selves to be the very jmps of the Devil, who hath taught you such a language, as one part of your speech confutes,
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Miserable soules, how are yee given over of God into the hands, nay into the bands of Satan, who if you speake or breath out but one true word, can make your life, both to bely, and abolish that,
Miserable Souls, how Are ye given over of God into the hands, nay into the bans of Satan, who if you speak or breath out but one true word, can make your life, both to belly, and Abolah that,
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and that houre of our life which fall's out to be soe neere death, that a man cā neither serue himself nor the world nor Satan, because of extreme imbecility of body, is reserved for God, to serue him in,
and that hour of our life which fall's out to be so near death, that a man can neither serve himself nor the world nor Satan, Because of extreme imbecility of body, is reserved for God, to serve him in,
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And this they dreame to be enough to bring them to heaven, that, or their Pater noster, (if they can but have time to say it) will make them happy enough, they care for no more, and soe (poore sooles) they goe like oxen to the slaughter, conceiting that two or three words speaking, will purchase Gods glorious kingdome,
And this they dream to be enough to bring them to heaven, that, or their Pater Noster, (if they can but have time to say it) will make them happy enough, they care for no more, and so (poor sooles) they go like oxen to the slaughter, Conceit that two or three words speaking, will purchase God's glorious Kingdom,
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And this pestilent conceit of prorogeuing time with God, is a vniversall disease, and hath slayne many that are gone, and infected desperately millions of men that yet liue in the christian worlde.
And this pestilent conceit of prorogeuing time with God, is a universal disease, and hath slain many that Are gone, and infected desperately millions of men that yet live in the christian world.
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Every one throwe's off the day of this duty, & breake's that commandement in the substance, which they were bound to obserue in the shaddow, where God saith [ Thou shalt not delay to offer thy first fruits ] whether of oxen,
Every one throwe's off the day of this duty, & break's that Commandement in the substance, which they were bound to observe in the shadow, where God Says [ Thou shalt not Delay to offer thy First fruits ] whither of oxen,
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he hath ever pleaded with his people for haste, and expedition, and for priority before all things yea, to be put in the first place before all things,
he hath ever pleaded with his people for haste, and expedition, and for priority before all things yea, to be put in the First place before all things,
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and loathed in his soule to be set behinde, yet, as if prolonging, and poasting off the piactise of piety, were a thing that would rather make vs acceptable to the Lord, then detestable in his sight:
and loathed in his soul to be Set behind, yet, as if prolonging, and posting off the piactise of piety, were a thing that would rather make us acceptable to the Lord, then detestable in his sighed:
but also, he puts into their mindes, and mouthes what to plead against God, & their owne best good, (but they litle know it) in the truth of this point which we now vrge,
but also, he puts into their minds, and mouths what to plead against God, & their own best good, (but they little know it) in the truth of this point which we now urge,
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& arme's them to opē their mouth with strange insolency against heaven, to defend their double jmpiety, in devising damnable shifts to support them therin, that they may be still,
& arm's them to open their Mouth with strange insolency against heaven, to defend their double jmpiety, in devising damnable shifts to support them therein, that they may be still,
and accursed carriage, till time shalbe no more, and it be too late to wish for the day of grace the day of Gods patience, and our repentance, which being now past & gone, we are to beare for ever, the righteous vengeance of the wretched neglect of that happy opportunity.
and accursed carriage, till time shall no more, and it be too late to wish for the day of grace the day of God's patience, and our Repentance, which being now past & gone, we Are to bear for ever, the righteous vengeance of the wretched neglect of that happy opportunity.
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and because his pretences are such, and doe seeme soe plausible, as that they doe misleade the most part of men in the worlde, let vs looke into them a litle,
and Because his pretences Are such, and do seem so plausible, as that they do mislead the most part of men in the world, let us look into them a little,
But before we come to any particulers, let vs premise a few words in generall to all such as doe plead any thing in this particuler, to the end and purpose afore sayd;
But before we come to any particulars, let us premise a few words in general to all such as do plead any thing in this particular, to the end and purpose afore said;
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That all that they speake is against God, and their owne eternall good: and that it is for the, Devill and his advantage to their owne everlasting evill.
That all that they speak is against God, and their own Eternal good: and that it is for thee, devil and his advantage to their own everlasting evil.
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If not, what hellish hypocrisy is it in any man to belye his owne minde, with his owne mouth? what wofull impiety is it, to vtter that (in others hearing) which a mans owne hart doth contradict within himself? If they doe thinke as they say (which I thinke every man would be well advised before he would doe,
If not, what hellish hypocrisy is it in any man to belie his own mind, with his own Mouth? what woeful impiety is it, to utter that (in Others hearing) which a men own heart does contradict within himself? If they do think as they say (which I think every man would be well advised before he would do,
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if he knew all ) then let vs see if we can shew them, what blasphemy is wrapped vp in this speach, inasmuch as the scope therof is guilty of the fearfullest fellony that (almost) may be committed.
if he knew all) then let us see if we can show them, what blasphemy is wrapped up in this speech, inasmuch as the scope thereof is guilty of the fearfullest felony that (almost) may be committed.
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They are robbed by Satan (but with their owne consent, for they plead for the theife ) of that right which Christ Iesus hath purchased for such as are obedient to his truth.
They Are robbed by Satan (but with their own consent, for they plead for the thief) of that right which christ Iesus hath purchased for such as Are obedient to his truth.
Others also are robbed of the same good, by vttering these vngodly sayings, to seduce them, sinfully to sett off the time of their turning to the Lord.
Others also Are robbed of the same good, by uttering these ungodly sayings, to seduce them, sinfully to Set off the time of their turning to the Lord.
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Doth not the wise man tell vs, [ we know not what a day shall bring forth? ] Doth not the Apostle say as much for to morrow? [ you know not what shalbe to morrow? ] Was it not the fooles saying in the Gospell [ soule take thy ease, eate, drinke,
Does not the wise man tell us, [ we know not what a day shall bring forth? ] Does not the Apostle say as much for to morrow? [ you know not what shall to morrow? ] Was it not the Fools saying in the Gospel [ soul take thy ease, eat, drink,
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and be merry, then hast enough in store for many yeares ] loe, he dreamed of many dayes, nay yeares, yea he presumed vpon both, when he had not one day more to live out of hell, fulfilling that of the Prophet.
and be merry, then hast enough in store for many Years ] lo, he dreamed of many days, nay Years, yea he presumed upon both, when he had not one day more to live out of hell, fulfilling that of the Prophet.
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[ Destruction shall come vpon the wicked, and he shall not know the morning therof ] yet will these vngodly persons be presumeing of more time, and of time enough, heareafter.
[ Destruction shall come upon the wicked, and he shall not know the morning thereof ] yet will these ungodly Persons be presuming of more time, and of time enough, hereafter.
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2. This plea supposeth, nay presumeth, not only that there wilbe more time simply, but (which is more) more time of grace, more and better opportunity of repentance,
2. This plea Supposeth, nay Presumeth, not only that there will more time simply, but (which is more) more time of grace, more and better opportunity of Repentance,
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for howsoever every dayes experience doth witnesse in the course of nature, and all things naturall, that have life doe testify, that the Lord is pleased to bestow life & being vpon creatures,
for howsoever every days experience does witness in the course of nature, and all things natural, that have life do testify, that the Lord is pleased to bestow life & being upon creatures,
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and that (amonge men ) as well vpon the vnjust as the just, the infidell, as the faithfull: Yet that together with this, time of grace should be presumed vpon,
and that (among men) as well upon the unjust as the just, the infidel, as the faithful: Yet that together with this, time of grace should be presumed upon,
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What? doth the naturall sunne in the firmament, & the sunne of righteousnes, keepe both one course every day and houre? are the holy and precious things of God that pertaine to our best being,
What? does the natural sun in the firmament, & the sun of righteousness, keep both one course every day and hour? Are the holy and precious things of God that pertain to our best being,
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& the common benefits of the earth, both at one rate? and to be had alike at all times? The sunne in the firmament hath beene rarely interrupted in her course;
& the Common benefits of the earth, both At one rate? and to be had alike At all times? The sun in the firmament hath been rarely interrupted in her course;
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and betaking ourselves to holynes, vpon this ground [ And that considering the season ] For now the season is come. [ This is the day of salvation, this is the acceptable season To day:
and betaking ourselves to holiness, upon this ground [ And that considering the season ] For now the season is come. [ This is the day of salvation, this is the acceptable season To day:
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if yee will heare ] while it is called to day with many more of the like every day in the yeare, is not the day of grace, every time, not the season fit for this purpose.
if ye will hear ] while it is called to day with many more of the like every day in the year, is not the day of grace, every time, not the season fit for this purpose.
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but if in mercy he please to offer some few, no men may looke for many; this gate is not ever open to every one, it is often shutt, nay, it is ever shut to all such as were not ready to goe in,
but if in mercy he please to offer Some few, no men may look for many; this gate is not ever open to every one, it is often shut, nay, it is ever shut to all such as were not ready to go in,
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it is not soe here, the Lords almanacke gives noe such light or foresight, his happy times, are hid from their eyes who were shewed them long since, but would not then, and shall not now, see them.
it is not so Here, the lords almanac gives no such Light or foresight, his happy times, Are hid from their eyes who were showed them long since, but would not then, and shall not now, see them.
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but his owne dayes he can finde none, but such as be past, and all written in red letters, in letters of blood, for his blood is vpon himself, who hath neglected soe great saluation, in the season therof,
but his own days he can find none, but such as be past, and all written in read letters, in letters of blood, for his blood is upon himself, who hath neglected so great salvation, in the season thereof,
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as if we might not only take the time when we will, but also doe therin what we will, and as if it were now in our power, and at our pleasure, to give our selves to God when we thinke good.
as if we might not only take the time when we will, but also do therein what we will, and as if it were now in our power, and At our pleasure, to give our selves to God when we think good.
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Which apprehensions are most proud in vs, and most vnpleasing to him, being apparantly prejudiciall, to his wisdome and providence wherby all our dayes, and all our wayes are ordered.
Which apprehensions Are most proud in us, and most unpleasing to him, being apparently prejudicial, to his Wisdom and providence whereby all our days, and all our ways Are ordered.
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In his goodnes we live and move naturally: in his mercy we live and move spiritually: in his power & assistance, we doe any thing we ought that is heavenly: and shall we arrogate all three to our selves, without any colour of ground or reason,
In his Goodness we live and move naturally: in his mercy we live and move spiritually: in his power & assistance, we do any thing we ought that is heavenly: and shall we arrogate all three to our selves, without any colour of ground or reason,
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yea, aboue him, rather, to dispose that time to our selves, and in that time, to dispose our selves to that service, which (for our owne former contempt) the Lord doth,
yea, above him, rather, to dispose that time to our selves, and in that time, to dispose our selves to that service, which (for our own former contempt) the Lord does,
and wil, deny vs in both? that neither we shall have time to breath, or if we have, that yet no breath of spirituall life shalbe in vs, to move towards any thing that is acceptable in his sight.
and will, deny us in both? that neither we shall have time to breath, or if we have, that yet no breath of spiritual life shall in us, to move towards any thing that is acceptable in his sighed.
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Our betters have had better mindes, who have confessed that without him, we could be nothing; without him, we could have nothing; without him, we could doe nothing: and vpon these thoughts, have cast all good things vpon his wisdome to dispose, his power to bring to passe, his loving kindnes and favour to encrease, and encourage in vs:
Our betters have had better minds, who have confessed that without him, we could be nothing; without him, we could have nothing; without him, we could do nothing: and upon these thoughts, have cast all good things upon his Wisdom to dispose, his power to bring to pass, his loving kindness and favour to increase, and encourage in us:
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4. This plea of time enough heareafter, & of making too much hast yet, argueth that these persons doe thinke these two things to be true. 1. that God may be served too long. 2. that the Divell may be served too litle.
4. This plea of time enough hereafter, & of making too much haste yet, argue that these Persons do think these two things to be true. 1. that God may be served too long. 2. that the devil may be served too little.
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or either of them? what? may we serve the Lord too soone? and, too soone give over the service of Satan? is the divell become the better master, and God the worse, that our last time, may serve his turne,
or either of them? what? may we serve the Lord too soon? and, too soon give over the service of Satan? is the Devil become the better master, and God the Worse, that our last time, may serve his turn,
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can both be sufered? were not the patience of the almighty infinite, these sinners would sink into hell, yea, into the nethermost hell, but let them know;
can both be sufered? were not the patience of the almighty infinite, these Sinners would sink into hell, yea, into the nethermost hell, but let them know;
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forbearance is no acquittance; he that doth endure this soe long, will in the end avenge it, with the heaviest justice and wrath, that is revealed from heaven,
forbearance is no acquittance; he that does endure this so long, will in the end avenge it, with the Heaviest Justice and wrath, that is revealed from heaven,
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if this be not? and can we once surmize, that the Lord will suffer such indignity and disparagemet at our hands & not power out his indignation vpon vs? Especially,
if this be not? and can we once surmise, that the Lord will suffer such indignity and disparagemet At our hands & not power out his Indignation upon us? Especially,
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because the lesse service we doe the Lord, and the more we doe the divell, the more wofull is it for vs, in both respects: for that litle we would give God is rejected, and all that we doe for Satan is plagued, and so by both, we are wrapt vnder the eternall wrath of his dreadfull majesty.
Because the less service we do the Lord, and the more we do the Devil, the more woeful is it for us, in both respects: for that little we would give God is rejected, and all that we do for Satan is plagued, and so by both, we Are wrapped under the Eternal wrath of his dreadful majesty.
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Now if a man should summe vp all these together, would not the totall, be terrible (thinke you) to the soule that is guilty in the Items? to assure our selves of more time of life. to presume that some of that, shalbe time of grace. to take vpon vs to dispose of that time, what we will doe therin.
Now if a man should sum up all these together, would not the total, be terrible (think you) to the soul that is guilty in the Items? to assure our selves of more time of life. to presume that Some of that, shall time of grace. to take upon us to dispose of that time, what we will do therein.
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to jmagine God may have too much, and the divell too litle, of our service. Is any one of these answerable before God? much lesse are they all excusable:
to jmagine God may have too much, and the Devil too little, of our service. Is any one of these answerable before God? much less Are they all excusable:
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noe noe, every of them is high treason against his honour who order's all time. his favour who gives all time of grace. his excellency and worthines, who deserues the duty of all our dayes.
no no, every of them is high treason against his honour who order's all time. his favour who gives all time of grace. his excellency and worthiness, who deserves the duty of all our days.
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it is most true of this plea, which Solomō spake of Adoniahs desire, that [ he had spoken this word against his owne life ], and was thervpon instantly slayne:
it is most true of this plea, which Solomō spoke of Adoniahs desire, that [ he had spoken this word against his own life ], and was thereupon instantly slain:
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and soe might they be, who have spoken these words against their owne eternall life: and if the Lord should now seize vpō them to everlasting death, how righteous were it vpon these vngodly wretches? against whome the Apostle Iude saith, the Lord will come in great glory,
and so might they be, who have spoken these words against their own Eternal life: and if the Lord should now seize upon them to everlasting death, how righteous were it upon these ungodly wretches? against whom the Apostle Iude Says, the Lord will come in great glory,
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and dreadfull power, even ( among other things) [ for their hard and cursed speakings ] of which number, who can jmagine that these are not? what neede such hast? there is time enough heareafter for these matters:
and dreadful power, even (among other things) [ for their hard and cursed speakings ] of which number, who can jmagine that these Are not? what need such haste? there is time enough hereafter for these matters:
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is there soe litle neede that God should have his glory, that thou shouldst (by giving it) be truly happy? if thy whole time were given to God, were it enough? nay can any time be enough for his duty? suppose one man might live from one end of the world to the other, from the first day to the last of all time, to see both the creation and consummation of all things,
is there so little need that God should have his glory, that thou Shouldst (by giving it) be truly happy? if thy Whole time were given to God, were it enough? nay can any time be enough for his duty? suppose one man might live from one end of the world to the other, from the First day to the last of all time, to see both the creation and consummation of all things,
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yea, and admit that man could live without sin too, and not miscarry one moment, but be evermore doing that which might honour God? could this man say he had given God enough? I trow not:
yea, and admit that man could live without sin too, and not miscarry one moment, but be evermore doing that which might honour God? could this man say he had given God enough? I trow not:
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and eternall beyond all time? and yet these accursed mouthes, dare stint the Lord to the last, and least, and worst, time of their life, and thinke it enough to.
and Eternal beyond all time? and yet these accursed mouths, Dare stint the Lord to the last, and least, and worst, time of their life, and think it enough to.
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Oh then, let vs revoke, recant, and cancell presently, what we have spoken wickedly; byte that tongue that vttered them, smite that hart that thought them;
O then, let us revoke, recant, and cancel presently, what we have spoken wickedly; bite that tongue that uttered them, smite that heart that Thought them;
if he could not thus line the lips, and tip the tongues of some prophane persons, to become his trumpets, to gather men to damnation, by such delusions.
if he could not thus line the lips, and tip the tongues of Some profane Persons, to become his trumpets, to gather men to damnation, by such delusions.
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which are the apparant consequents of this pretence, which (vpon due search) we shall finde, not to be soe seemingly plausible, as they are really pernicious, & damnable.
which Are the apparent consequents of this pretence, which (upon due search) we shall find, not to be so seemingly plausible, as they Are really pernicious, & damnable.
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1. It doth directly contradict the Lord in that which he saith, for he will have the first of our dayes (as we have heard,) these say, noe, it is not fit for young heads to intermeddle,
1. It does directly contradict the Lord in that which he Says, for he will have the First of our days (as we have herd,) these say, no, it is not fit for young Heads to intermeddle,
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Is not this to give God the lye, yea to make him a lyar, who will (therefore) have the first because they are fittest for him? is not this to charge folly vpon him that is only wise? as if he had not wisdome enough to chuse that part of our dayes for his duty, wherin we are most meete to doe it;
Is not this to give God the lie, yea to make him a liar, who will (Therefore) have the First Because they Are Fittest for him? is not this to charge folly upon him that is only wise? as if he had not Wisdom enough to choose that part of our days for his duty, wherein we Are most meet to do it;
So then these two, to make the most true and wise God (I tremble to vtter it) a foole, and a lyar, these two I say, doe make vp the first jmpiety, of this second plea: the vengeance & justice due to either of which, (much more to both ) is beyond myne, (or any creatures) ability, to expresse.
So then these two, to make the most true and wise God (I tremble to utter it) a fool, and a liar, these two I say, do make up the First jmpiety, of this second plea: the vengeance & Justice due to either of which, (much more to both) is beyond mine, (or any creatures) ability, to express.
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Howbeit, how many have not lived so many houres, as they dreamed yeares, nor soe many dayes, as they accounted scores? the sun hath shyned clearely vpon some in the morning, who were become carcases, er'e the evening: and others have seene it set in the evening, whose eyes were sunke er'e morning, and yet they thought themselves as likely to live, as long lyved, as any that thus speake.
Howbeit, how many have not lived so many hours, as they dreamed Years, nor so many days, as they accounted scores? the sun hath shined clearly upon Some in the morning, who were become carcases, ere the evening: and Others have seen it Set in the evening, whose eyes were sunk ere morning, and yet they Thought themselves as likely to live, as long live, as any that thus speak.
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or when, should God have them, els ) and as if God himselfe were bounde, and had bounde all his creatures to their good behaviour, that they must be saved harmelesse from any meanes of short life,
or when, should God have them, Else) and as if God himself were bound, and had bound all his creatures to their good behaviour, that they must be saved harmless from any means of short life,
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3. Admit you might live to age, and were sure, not to dye till you were very olde, are you sure either to have a hart to giue your self to God then, or that, God hath a hart to take you then.
3. Admit you might live to age, and were sure, not to die till you were very old, Are you sure either to have a heart to give your self to God then, or that, God hath a heart to take you then.
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& are now full of deadly poyson, the hart hardened, the conscience vnconvinced, the judgment blinded, the affections earthly, the will rebellious, all, benummed, and vtterly voyd of any sparke of that quickening spirit, which must turne a man to God:
& Are now full of deadly poison, the heart hardened, the conscience unconvinced, the judgement blinded, the affections earthly, the will rebellious, all, benumbed, and utterly void of any spark of that quickening Spirit, which must turn a man to God:
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wherwith will ye come to the Lord? if you pray, it must be with a mouth furr'd with blasphemy, with a minde fraught with all other jmpiety, whereto you have beene affected? what will yee giue him, but a soule,
wherewith will you come to the Lord? if you pray, it must be with a Mouth furred with blasphemy, with a mind fraught with all other jmpiety, whereto you have been affected? what will ye give him, but a soul,
and is there any power in these to be given to the Lord, who have solde themselves like Ahab, to sin, and whome the Divell (the true owner now) will come,
and is there any power in these to be given to the Lord, who have sold themselves like Ahab, to since, and whom the devil (the true owner now) will come,
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and never knew what belonged to the savour of saving grace, or to the beginning of any god worke, should now be able to begin and finish, that great worke of giving himself vp to God,
and never knew what belonged to the savour of Saving grace, or to the beginning of any god work, should now be able to begin and finish, that great work of giving himself up to God,
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and that at and in, his owne set time. Noe, there goe's more to it then soe: it is no such short worke, no mā can be soe quick at it, especially, those that have beene so slow all their dayes before:
and that At and in, his own Set time. Noah, there go's more to it then so: it is no such short work, no man can be so quick At it, especially, those that have been so slow all their days before:
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but as he will not have his goodnes, and power soe much abused, as to be drawne to them; soe neither, wil he endure, to have their rebellious and debauched life so much honoured, as now at last cast, to draw them to him: but even let him alone with them, who hath had their childehood, and youth, to take their age too,
but as he will not have his Goodness, and power so much abused, as to be drawn to them; so neither, will he endure, to have their rebellious and debauched life so much honoured, as now At last cast, to draw them to him: but even let him alone with them, who hath had their childhood, and youth, to take their age too,
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Customary sin is not soe lightly cast off, it is bred in the bone, it will not be easy to get it out of the flesh, and that soe, as Gods spirit may instantly enter,
Customary since is not so lightly cast off, it is bred in the bone, it will not be easy to get it out of the Flesh, and that so, as God's Spirit may instantly enter,
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Againe consider the second, what hart can God have to accept of the divells reversion, or the leavings of our lives? the doteage, the dog-dayes (as it were) of all the time we live.
Again Consider the second, what heart can God have to accept of the Devils reversion, or the leavings of our lives? the Dotage, the dogdays (as it were) of all the time we live.
as being vnfit for ours? An olde servingman, now overworne and decrepite, and not fitt to attend his Lord any longer, ha's a license to keepe an ale-house, or become's some tapster, and soe is made servile to every base potcompanion: An olde horse, of good pace, of great price, before,
as being unfit for ours? an old Serving man, now overworn and decrepit, and not fit to attend his Lord any longer, ha a license to keep an alehouse, or become's Some tapster, and so is made servile to every base potcompanion: an old horse, of good pace, of great price, before,
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for the saddle, the coach, now to the myll, to the harrow, to any meane drudgery, and at last, to the dogs. And can this age, wherin one man is not fit for anothers service,
for the saddle, the coach, now to the mill, to the harrow, to any mean drudgery, and At last, to the Dogs. And can this age, wherein one man is not fit for another's service,
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nor any beast for mans vse, be the meetest time for the most high, to be served in of vs? what shall we then thinke to become his, when we are a burden to the world, and to our selves, and both weary of one another as Barzillai spake to David, of himself?
nor any beast for men use, be the meetest time for the most high, to be served in of us? what shall we then think to become his, when we Are a burden to the world, and to our selves, and both weary of one Another as Barzillai spoke to David, of himself?
Admitt a manns beast (like Balams asse ) could speake, if he should say to his master (as these doe to the almighty. ) While I am yonge and strong, I must follow my pleasure, you must give me leave till my olde dayes, and then I wilbe yours to command,
Admit a Man's beast (like Balams Ass) could speak, if he should say to his master (as these do to the almighty.) While I am young and strong, I must follow my pleasure, you must give me leave till my old days, and then I will yours to command,
And must God take that from vs, which we will not endure from beasts? the last, the worst, the dregs, and reffuse of our dayes, must they fall to his share? the only vnfit time for any thing, must that be his only time, and all he shall have at our hands? Can we hope of acceptation and entertaynement in heaven, then,
And must God take that from us, which we will not endure from beasts? the last, the worst, the dregs, and refuse of our days, must they fallen to his share? the only unfit time for any thing, must that be his only time, and all he shall have At our hands? Can we hope of acceptation and entertainment in heaven, then,
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Wofull men, who hath bewitched you, that you should not beleeue the truth? Even Satan, who because he would have you wholy his owne, doth therefore witholde you from being Gods, till you be vnable to honour him,
Woeful men, who hath bewitched you, that you should not believe the truth? Even Satan, who Because he would have you wholly his own, does Therefore withhold you from being God's, till you be unable to honour him,
it is he that doth abuse you herin, he knowe's, it is with men in respect of God, as with beasts in respect of men, in their aged dayes they are more fit for slaughter, then for service, so olde men (who have deferred their duty) are now more like to be adjudged of God,
it is he that does abuse you Herein, he know's, it is with men in respect of God, as with beasts in respect of men, in their aged days they Are more fit for slaughter, then for service, so old men (who have deferred their duty) Are now more like to be adjudged of God,
But this is wonderfull, that men who see, that the fruit of our sin in other creatures make's them vnserviceable to vs, yee see not, sin it selfe abiding,
But this is wonderful, that men who see, that the fruit of our since in other creatures make's them unserviceable to us, ye see not, sin it self abiding,
Time, vse, age, doth corrupt all other things to vs, but sin, (the only venyme and poyson of all things) make's men (by this reckoning) most fit for God,
Time, use, age, does corrupt all other things to us, but since, (the only venom and poison of all things) make's men (by this reckoning) most fit for God,
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Is not sin our spirituall sicknes, and the only desperate disease of our whole man? hath it not a corroding quality, to eate quite through all the parts of our bodyes, all the powers of our soules, to pollute, infect,
Is not since our spiritual sickness, and the only desperate disease of our Whole man? hath it not a corroding quality, to eat quite through all the parts of our bodies, all the Powers of our Souls, to pollute, infect,
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when he was free from these contagious maladies? thinke, (by your owne reason) what hart the Lord of heaven can have, to take in these late commers, being in farre worse case, to serve him,
when he was free from these contagious maladies? think, (by your own reason) what heart the Lord of heaven can have, to take in these late comers, being in Far Worse case, to serve him,
Noe word of God soe much abused, no worke of God more. This president of the Lords extraordinary mercy, is made the ordinary packhorse to carry all mens jmpiety:
Noah word of God so much abused, no work of God more. This president of the lords extraordinary mercy, is made the ordinary packhorse to carry all men's jmpiety:
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and seing he was pleased to be soe gracious to one, he shall fare the worse with many, for millious of men doe builde their gracelessues, vpon this grace of his.
and sing he was pleased to be so gracious to one, he shall fare the Worse with many, for millious of men do build their gracelessues, upon this grace of his.
But because we finde by pitifull experience, that this holy worde, and this holy worke of God, (both being right worthy, to be thought vpon with all the admiration,
But Because we find by pitiful experience, that this holy word, and this holy work of God, (both being right worthy, to be Thought upon with all the admiration,
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Vndoubtedly, did men deliberate at all, or could any wise consideration enter into their soule's, they could not thus plead, they would not produce, this rare and matchlesse example of favour and grace, to support their owne vngodly prophanes & jmpiety.
Undoubtedly, did men deliberate At all, or could any wise consideration enter into their soul's, they could not thus plead, they would not produce, this rare and matchless Exampl of favour and grace, to support their own ungodly profanes & jmpiety.
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as to be made weapons against his owne majesty, which he ordayned to destroy our jmpiety. Doubtlesse, that theife, that malefactor, never did halfe the robbery, or any villany comparable to that which these men doe, who thus abuse his example, to wrong the Lord,
as to be made weapons against his own majesty, which he ordained to destroy our jmpiety. Doubtless, that thief, that Malefactor, never did half the robbery, or any villainy comparable to that which these men do, who thus abuse his Exampl, to wrong the Lord,
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And that they may see and vnderstand, (as they shall, if the Lord have a purpose to save them,) we will crave your patience and attention, to open in particuler, the heavy and hydeous evills, that are committed when this instance of Gods grace, is soe aledged.
And that they may see and understand, (as they shall, if the Lord have a purpose to save them,) we will crave your patience and attention, to open in particular, the heavy and hideous evils, that Are committed when this instance of God's grace, is so alleged.
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& not to any other but he, (for a second example of such favour is not to be found in all the revealed will of God;) and vpon a cause, and consideration which shall never be seene againe, Christ being but once offred for vs. This doth every man vrge as his owne at all times, and in all cases, without all consideration of these perticulers before mentioned.
& not to any other but he, (for a second Exampl of such favour is not to be found in all the revealed will of God;) and upon a cause, and consideration which shall never be seen again, christ being but once offered for us This does every man urge as his own At all times, and in all cases, without all consideration of these particulars before mentioned.
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and trample this most holy thing vnder the feete of every prophane person, that the greatest riches of his grace should be reached out to the veryest wretches in the world, who build nothing but contempt vpon this loving kindnes of the Lord? If it be such a wofull thing to darken the counsell of God by words without knowledge (as it is sayd in Iob? ) must it not needes be a thing more damnable, to darken the kindnes of God, with words against knowledge,
and trample this most holy thing under the feet of every profane person, that the greatest riches of his grace should be reached out to the veriest wretches in the world, who built nothing but contempt upon this loving kindness of the Lord? If it be such a woeful thing to darken the counsel of God by words without knowledge (as it is said in Job?) must it not needs be a thing more damnable, to darken the kindness of God, with words against knowledge,
Once, God sent manna, and Quayles from heaven, and water out of a rock, why should any man care to get meate or drinke, he may hope to have the same meanes to feede him.
Once, God sent manna, and Quails from heaven, and water out of a rock, why should any man care to get meat or drink, he may hope to have the same means to feed him.
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Why doe's not all the world depēd vpon these perticulers, and resolve to be releived in the same miseryes, by the same meanes? It were a thing soone done, to deliver a multitude more of the like instances, wherin and from every of which, we might argue as warrantably,
Why doe's not all the world depend upon these particulars, and resolve to be relieved in the same miseries, by the same means? It were a thing soon done, to deliver a multitude more of the like instances, wherein and from every of which, we might argue as warrantably,
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as from this of the theife. But the world is wise enough, not to be soe befooled, in these things that belong to the body, they can see, and say, these were all extraordinary,
as from this of the thief. But the world is wise enough, not to be so befooled, in these things that belong to the body, they can see, and say, these were all extraordinary,
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And are ye not blinded by the prince of darknes (yee sinfull soules) that yee should not more clearely see the same, in this that concern's soule and body too,
And Are you not blinded by the Prince of darkness (ye sinful Souls) that ye should not more clearly see the same, in this that concern's soul and body too,
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and the eternall state of both? Is there absurdity in those, & sence in this? doe those instances seeme extraordinary, and may this seeme soe common? cannot you hope to have the benefit of those, being miraculous,
and the Eternal state of both? Is there absurdity in those, & sense in this? do those instances seem extraordinary, and may this seem so Common? cannot you hope to have the benefit of those, being miraculous,
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and discerne them to be equally impossible; or acknowledge that eye to be sinfull, which can see odd's in things of the same kinde and nature, especially, such odd's as shall give God the honour of his favour and power in the one, and rob him of both, in the other.
and discern them to be equally impossible; or acknowledge that eye to be sinful, which can see odd's in things of the same kind and nature, especially, such odd's as shall give God the honour of his favour and power in the one, and rob him of both, in the other.
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But the spectacles wherwith they thus see, are Satans, he make's them and putts them on and teache's them to looke thus asquint, on the things of God; If for foode, for physike;
But the spectacles wherewith they thus see, Are Satan, he make's them and putts them on and teache's them to look thus asquint, on the things of God; If for food, for physic;
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as most witles fooles, nay our owne bellyes, our bodyes, our dangers, would teach vs to doe better, he must famish that gapes for quailes out of the cloudes,
as most witless Fools, nay our own bellies, our bodies, our dangers, would teach us to do better, he must famish that gapes for quails out of the Clouds,
and he must perish that looke's for Naamans cure, & he have his throat cut, that waites to have all his enemyes layd flat with a word: men will say there is no proportiō of reason in these things,
and he must perish that look's for Naamans cure, & he have his throat Cut, that waits to have all his enemies laid flat with a word: men will say there is no proportion of reason in these things,
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as litle reason would appeare in this one, as in all the other, & thou wouldst as plainely see the jnevitable perdition of thy self, in soule and body here, as in any of those things named there.
as little reason would appear in this one, as in all the other, & thou Wouldst as plainly see the jnevitable perdition of thy self, in soul and body Here, as in any of those things nam there.
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Doe but consider well, whither this doe not spoyle, & vtterly make voyd, the verry marrow, and pith, the sap, and juyce of Gods sacred word, I meane the true application of the same, wherin consisteth the, life, and vertue, of all that God reveale's,
Do but Consider well, whither this do not spoil, & utterly make void, the very marrow, and pith, the sap, and juice of God's sacred word, I mean the true application of the same, wherein Consisteth the, life, and virtue, of all that God reveal's,
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Who is he that shall now against the clearest light of knowledg and conscience, violate, this absolute law of the eternall God? But doth not every soule doe soe, that, vrge's this word of God,
Who is he that shall now against the Clearest Light of knowledge and conscience, violate, this absolute law of the Eternal God? But does not every soul do so, that, vrge's this word of God,
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but was a president of wonderfull peculiarity in all respects, as namely. to the party by whome. to the partys before whome. to the party to whome; it was done
but was a president of wonderful peculiarity in all respects, as namely. to the party by whom. to the parts before whom. to the party to whom; it was done
For the first, to wit the party by whome, it was peculiar to Iesus Christ, who was God, & so could give grace, and forgive sin, and convert a man in one moment, fully and extraordinarily:
For the First, to wit the party by whom, it was peculiar to Iesus christ, who was God, & so could give grace, and forgive since, and convert a man in one moment, Fully and extraordinarily:
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For the second, it was peculiar to the partyes before whome, that the adversaryes, and excecutioners of the Lord Iesus, might see the power of his diety shyning (at this time) through all the reproach,
For the second, it was peculiar to the parties before whom, that the Adversaries, and excecutioners of the Lord Iesus, might see the power of his diety shining (At this time) through all the reproach,
and misery of his humanity: and soe be convinced (as some of them were) that he was the true messiah, and son of God, able to goe himself (at that time) to heaven, and carry aneiher with him, by the vertue that was in him.
and misery of his humanity: and so be convinced (as Some of them were) that he was the true messiah, and son of God, able to go himself (At that time) to heaven, and carry aneiher with him, by the virtue that was in him.
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& that now, when he was vpon the torture, where he could also, (not withstanding all paynes ) pray instantly; Did ever any barren dry tree, beare soe much fruit in an instant by any ordinary course? The fig tree was very strangely and miraculously cursed, which so soone withered with a word of Christ mouth;
& that now, when he was upon the torture, where he could also, (not withstanding all pains) pray instantly; Did ever any barren dry tree, bear so much fruit in an instant by any ordinary course? The fig tree was very strangely and miraculously cursed, which so soon withered with a word of christ Mouth;
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Now then if all this be thus, that in each of these, and divers other instances, this particuler were soe peculiar, and extraordinary, what is it that any wicked man nay conclude hence for himself, more then this, (and note it well, thou godles,
Now then if all this be thus, that in each of these, and diverse other instances, this particular were so peculiar, and extraordinary, what is it that any wicked man nay conclude hence for himself, more then this, (and note it well, thou godless,
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) That when Iesus Christ shall come againe in the flesh, and fall into the hands of men to be crucifyed, and that two other must be hangd on either side of him,
) That when Iesus christ shall come again in the Flesh, and fallen into the hands of men to be Crucified, and that two other must be hanged on either side of him,
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& it come to thy turne to be one of those two, & the better of the twayne that hang's by him, vpon whome he will shew his diety to convert thee miraculously, & vnto whome againe, thou shewest the fruits of repentance extraordinarily, then, mayst thou be assured to spede as this theife did.
& it come to thy turn to be one of those two, & the better of the twayne that hang's by him, upon whom he will show his diety to convert thee miraculously, & unto whom again, thou shewest the fruits of Repentance extraordinarily, then, Mayest thou be assured to speed as this thief did.
howsoever it is most true, that there want not evidences, nor experiences, at any such time as the Lord shall please to excercise his speciall patience, and grace;
howsoever it is most true, that there want not evidences, nor experiences, At any such time as the Lord shall please to Exercise his special patience, and grace;
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To delay what is due to the Lord, and to rejourne what he commands, hath no colour of ground or reason here, to doe soe is more then this theife himself did, who having (in all likelyhood) lived all his life without God,
To Delay what is due to the Lord, and to rejourne what he commands, hath no colour of ground or reason Here, to do so is more then this thief himself did, who having (in all likelihood) lived all his life without God,
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which is more then thou hast done, nay thou being daily called vpon, by the Lord, doest poast off thy comming to him, by his example, that came assoone as he was called:
which is more then thou hast done, nay thou being daily called upon, by the Lord, dost post off thy coming to him, by his Exampl, that Come As soon as he was called:
how righteously may the just God take this allegation out of thy mouth, and retort it vpon thee, who pleadest the putting off, of thy service to the Lord, by his pretence, that made more then ordinary haste to come to Iesus Christ,
how righteously may the just God take this allegation out of thy Mouth, and retort it upon thee, who pleadest the putting off, of thy service to the Lord, by his pretence, that made more then ordinary haste to come to Iesus christ,
when men will soe vnreasonably and without all sence, presse, and plead, the last fruits of christs mercy to one malefactor, to prevent the first fruits of that duty, that all men owe to god their creator;
when men will so unreasonably and without all sense, press, and plead, the last fruits of Christ's mercy to one Malefactor, to prevent the First fruits of that duty, that all men owe to god their creator;
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and if they be soe deepe at the first step, let vs looke a litle further how in going forward this way, they plunge thenselves past all recovery into perdition.
and if they be so deep At the First step, let us look a little further how in going forward this Way, they plunge themselves passed all recovery into perdition.
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2. The perverse; & perverted pressing of this theifes particuler, to that end which vngodly men vrge it, doth breede most evident and jrreconcileable contradictions in the scriptures,
2. The perverse; & perverted pressing of this thieves particular, to that end which ungodly men urge it, does breed most evident and jrreconcileable contradictions in the Scriptures,
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and whose word it is) a lyar, for if one peice be contrary to another, all cannot be true and sounde? Is it not to expose the sacred booke of God to contempt, in taking from it that incommunicable property,
and whose word it is) a liar, for if one piece be contrary to Another, all cannot be true and sound? Is it not to expose the sacred book of God to contempt, in taking from it that incommunicable property,
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and you beleeve, be vnsounde, and not such absolute truth, as may beare vp both, then is neither to any purpose? Nay, is it not to bring all to vtter and remediles confusion, by shaking Gods foundation,
and you believe, be unsound, and not such absolute truth, as may bear up both, then is neither to any purpose? Nay, is it not to bring all to utter and remediless confusion, by shaking God's Foundation,
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if it should be false, noe worde of all the rest, would be thought true, and foe these (like those pagans ) doe their best, to turne the truth of God into a lye.
if it should be false, no word of all the rest, would be Thought true, and foe these (like those Pagans) do their best, to turn the truth of God into a lie.
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For why? It is a ruled case, and past all question, (as we have proved) that God will have the first fruits of vs all, we have made Gods minde vndeniably manifest for that, now if that be soe, is not the allegation of this example,
For why? It is a ruled case, and passed all question, (as we have proved) that God will have the First fruits of us all, we have made God's mind undeniably manifest for that, now if that be so, is not the allegation of this Exampl,
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when we reprove mens jmpiety, and have this evermore cast in our dish, from day to day? Is it not to plead for proroguation of piety till hearafter? do's it not make men say (through their owne jmpiety) that it is too soone yet? it is not yet time; there is time enough for these things in time to come?
when we reprove men's jmpiety, and have this evermore cast in our dish, from day to day? Is it not to plead for proroguation of piety till hearafter? do's it not make men say (through their own jmpiety) that it is too soon yet? it is not yet time; there is time enough for these things in time to come?
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Are not these words made the only refuge of all rebellions against God, and a counterpoyson to that early, and timely duty, that we owe vnto him? doe not men thinke they have stop't our mouthes, and satiffyed their owne myndes sufficiently, when they have thus spoken;
are not these words made the only refuge of all rebellions against God, and a counterpoison to that early, and timely duty, that we owe unto him? do not men think they have stopped our mouths, and satiffyed their own minds sufficiently, when they have thus spoken;
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when he soe often call's for the 1. fruits, you will choake all, with that favour which was once shewed to one man, at the last? This is to confute one peice of scripture by another:
when he so often call's for the 1. fruits, you will choke all, with that favour which was once showed to one man, At the last? This is to confute one piece of scripture by Another:
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and (finally) to draw from the Lord himself a dispensation, and liberty of sining, that soe what he requires in soe many places of his law, he shoule release,
and (finally) to draw from the Lord himself a Dispensation, and liberty of sinning, that so what he requires in so many places of his law, he shoule release,
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and there is noe way to shun, or escape it, but by a through judging of your selves, in respect of this impiety, which if they doe not, whose mouthes have spoken it,
and there is no Way to shun, or escape it, but by a through judging of your selves, in respect of this impiety, which if they do not, whose mouths have spoken it,
This is the 2. step they tread, who follow this way, & we see it sink's deeper then the former, toward that dreadfull confusion which cannot be avoyed,
This is the 2. step they tread, who follow this Way, & we see it sink's Deeper then the former, towards that dreadful confusion which cannot be avoid,
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He that proposeth this president for his apologie, against the manifest light of truth we have proved, maketh this scripture, the patrone of such atheisticall principles as, are to be abhorred in the thought of every man,
He that Proposeth this president for his apology, against the manifest Light of truth we have proved, makes this scripture, the patron of such atheistical principles as, Are to be abhorred in the Thought of every man,
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So saith David [ I will run the way of thy commandements ] and againe [ I made haste and delayed not to keepe thy righteous judgments ] So saith Cornelius to Peter [ Then I sent for thee jmmediately ] and Paul saith the same of himself [ jmmediately I consulted not with flesh and blood &c. ] The evidence of God, to hasten our duty is vndeniable: the sin of not doing soe, is in excusable: yet by these mens argumēts the same God that is soe eager for expedition, doth warrāt our delay. And can any thing be more false thē, that God should abet these two contraries.
So Says David [ I will run the Way of thy Commandments ] and again [ I made haste and delayed not to keep thy righteous Judgments ] So Says Cornelius to Peter [ Then I sent for thee jmmediately ] and Paul Says the same of himself [ jmmediately I consulted not with Flesh and blood etc. ] The evidence of God, to hasten our duty is undeniable: the since of not doing so, is in excusable: yet by these men's Arguments the same God that is so eager for expedition, does warrant our Delay. And can any thing be more false them, that God should abet these two contraries.
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2. it doth patronage not only delay, but presumptuous delay, such, as men are guilty of by presuming (against all good ground) they shall finde the same measure of mercy that this theife did.
2. it does patronage not only Delay, but presumptuous Delay, such, as men Are guilty of by presuming (against all good ground) they shall find the same measure of mercy that this thief did.
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but either of meere ignorance if he were a Romane, (as some suppose him & his fellow, to bee) or of grosse ignorance if he were a Iew. Sure it is, he knew not Christ, for he reviled him at the first, as well as the other.
but either of mere ignorance if he were a Roman, (as Some suppose him & his fellow, to be) or of gross ignorance if he were a Iew. Sure it is, he knew not christ, for he reviled him At the First, as well as the other.
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And must you (by his example) presume of delay in Gods dutyes, which he never meant, and of mercy for presumptuous delay which this theife never found? shall God become the prop of our presumtion,
And must you (by his Exampl) presume of Delay in God's duties, which he never meant, and of mercy for presumptuous Delay which this thief never found? shall God become the prop of our presumption,
when it is a sin that his soule hate's, and he is soe farre from having any mercy in store for it, that he hath not greater store of justice heaped vp, scarce against any vngodlynes;
when it is a since that his soul hate's, and he is so Far from having any mercy in store for it, that he hath not greater store of Justice heaped up, scarce against any ungodliness;
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This jmpiety is next neighbour to that which is vnpardonable, if once a man be soe jmpudent that he dares offend presumptuously, he had neede bethinke himself where he is, and what he doe's, the next leape may be into the bottomlesse pit, especially if he shall adde this vnto all, that he will father such offences vpon the Lords allowance,
This jmpiety is next neighbour to that which is unpardonable, if once a man be so jmpudent that he dares offend presumptuously, he had need bethink himself where he is, and what he doe's, the next leap may be into the bottomless pit, especially if he shall add this unto all, that he will father such offences upon the lords allowance,
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& soe turne his extraordinary mercy, into extraordinary jmpiety. David had another spirit when he prayed against presumptuous sin, that he might be free from the great transgression; & did not the spirit of the divell posesse these wofull men, they would surely doe the same.
& so turn his extraordinary mercy, into extraordinary jmpiety. David had Another Spirit when he prayed against presumptuous since, that he might be free from the great Transgression; & did not the Spirit of the Devil posesse these woeful men, they would surely do the same.
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3. The vrging of this example thus, doth loose vs, & bynde God, we are enlarged for all our life till the last, his hands are tyed, & that with double bands.
3. The urging of this Exampl thus, does lose us, & bind God, we Are enlarged for all our life till the last, his hands Are tied, & that with double bans.
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Is not this vndeniably true, and a cleare consequent of this allegation? doe we not presse it to put off that wherevnto we are bound, not to give the Lord first of our lives, but to be free to come when we will,
Is not this undeniably true, and a clear consequent of this allegation? do we not press it to put off that whereunto we Are bound, not to give the Lord First of our lives, but to be free to come when we will,
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though at the last day, or houre, or instant? doe we not take it for graunted, that till we doe come, we must have health, peace, foode, and all other favours from God? and that we must be accepted also?
though At the last day, or hour, or instant? do we not take it for granted, that till we do come, we must have health, peace, food, and all other favours from God? and that we must be accepted also?
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Well, if (touching the former) we graunt the truth of those words (though they are not litterally expressed in any text) that the Lord will refuse none,
Well, if (touching the former) we grant the truth of those words (though they Are not literally expressed in any text) that the Lord will refuse none,
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and if we come not thus, (as we are bounde to doe) God is free to refuse vs. Now they that have refused to come at his call in their younge yeares, may feare whether they shalbe called in their olde dayes,
and if we come not thus, (as we Are bound to do) God is free to refuse us Now they that have refused to come At his call in their young Years, may Fear whither they shall called in their old days,
If the word [ whensoever, ] or, [ at what time soever &c. ] Were in the text, I hope it must be vnderstood of Gods time, not of ours; it must be one of his [ whens ] not of ours; we must not be chusers to tye him to our time; noe, he is our commander and may binde vs to his: now all [ whensoevers ] or [ what times soever ] are not the times that he calleth to repentance,
If the word [ whensoever, ] or, [ At what time soever etc. ] Were in the text, I hope it must be understood of God's time, not of ours; it must be one of his [ whence ] not of ours; we must not be choosers to tie him to our time; Noah, he is our commander and may bind us to his: now all [ whensoevers ] or [ what times soever ] Are not the times that he calls to Repentance,
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we finde in the parable, that after the eleaventh houre, God sent not out to call any, it being a time too late, to begin; & too short, to ende, any busines of his, shewing that our last houre is noe time for vs to goe to God,
we find in the parable, that After the eleaventh hour, God sent not out to call any, it being a time too late, to begin; & too short, to end, any business of his, showing that our last hour is no time for us to go to God,
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and sobriety, know, that every word of his flowe's from infinite and vnsearcheable wisdome, and therefore must be conceived warily, as doctrine of piety, not of liberty.
and sobriety, know, that every word of his flow's from infinite and unsearchable Wisdom, and Therefore must be conceived warily, as Doctrine of piety, not of liberty.
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or glory to vs, vpon any tearmes, seing we brake with him and rebelled against him at the first, he might have chosen whether ever he would have given vs one good word or noe;
or glory to us, upon any terms, sing we brake with him and rebelled against him At the First, he might have chosen whither ever he would have given us one good word or no;
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now seing he hath, let that be acknowledged as his love, and let vs confesse our selves bound to every tittle of his truth, that doth or may concerne vs,
now sing he hath, let that be acknowledged as his love, and let us confess our selves bound to every tittle of his truth, that does or may concern us,
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and to be (by him) witholden from God (as we are) till the last of our lives, is absolute slavery, and that whereby he meane's indeede (what soever he pretend's to delude vs) to pull vs into his owne chaynes, to be bound vp with himself for ever,
and to be (by him) witholden from God (as we Are) till the last of our lives, is absolute slavery, and that whereby he mean's indeed (what soever he pretend's to delude us) to pull us into his own chains, to be bound up with himself for ever,
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if we should follow them further, in such other most blasphemous and cursed consequences, as would as well flow from this example (as they aledge it) as any of those we have noted, & refuted;
if we should follow them further, in such other most blasphemous and cursed consequences, as would as well flow from this Exampl (as they allege it) as any of those we have noted, & refuted;
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we might goe with them to hell gates, and see them shut in, to the rest of their fellowes, who have lived and dyed in the abuse of this word, and worke of God,
we might go with them to hell gates, and see them shut in, to the rest of their Fellows, who have lived and died in the abuse of this word, and work of God,
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when he knockt seasonably to their salvation, but depended vpon the mercy shewed to this theife, without any consideration of these other things that are thervnto appertayning, noe the divell will not have them once dreame.
when he knocked seasonably to their salvation, but depended upon the mercy showed to this thief, without any consideration of these other things that Are thereunto aPPERTAINING, no the Devil will not have them once dream.
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Either of the extraordinary occasiō of his conversion, which was to expresse the power, & honor of Christs diety, even now, in the time of his greatest abasemēt. Or, of the extraordinary meanes of his conversion, which was Christ himself, Or, of the extraordinary manner of his conversion, which was in a small time, on the gallowes, or gibbett, or crosse; call it as you will.
Either of the extraordinary occasion of his conversion, which was to express the power, & honour of Christ diety, even now, in the time of his greatest abasement. Or, of the extraordinary means of his conversion, which was christ himself, Or, of the extraordinary manner of his conversion, which was in a small time, on the gallows, or gibbet, or cross; call it as you will.
they only remember he found mercy, without any further thought of any of the aforesayd particulers, that respected either what Christ did, or why; or what he did;
they only Remember he found mercy, without any further Thought of any of the aforesaid particulars, that respected either what christ did, or why; or what he did;
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no, Satan hyde's these matters from them, least they should (seing soe many words, and deedes too, went to this bargaine) bethinke themselves better of it,
no, Satan hyde's these matters from them, lest they should (sing so many words, and Deeds too, went to this bargain) bethink themselves better of it,
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but it proves intruth, his pitfall by which, millious of men tumble into hell, in that last moment of time, wherein all their life before, they made full account to goe to heaven:
but it Proves in, his pitfall by which, millious of men tumble into hell, in that last moment of time, wherein all their life before, they made full account to go to heaven:
Thus we have waded through some few, of those many things, which, are ordinarily alledged to hinder the happy successe of this sacred truth of God in mens harts,
Thus we have waded through Some few, of those many things, which, Are ordinarily alleged to hinder the happy success of this sacred truth of God in men's hearts,
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and our hope is that such as are not gone too farre, but are yet within call, may be recalled, by this voyce of God, which hath tolde them the danger of every step they have gone as yet,
and our hope is that such as Are not gone too Far, but Are yet within call, may be Recalled, by this voice of God, which hath told them the danger of every step they have gone as yet,
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& the damnation that they will run into, if they (still goe on) & returne not, in due time, to save themselves, from the wrath to come, which is reserved for all such, as resist Gods revealed will,
& the damnation that they will run into, if they (still go on) & return not, in due time, to save themselves, from the wrath to come, which is reserved for all such, as resist God's revealed will,
now they have done pleading for sin, (against the honour of God and the good of their owne soules) we will begin to plead both for God, and for them, and the happines they may have by this blessed truth of his, if they have such harts as may yet be mooved & perswaded to embrace the same.
now they have done pleading for since, (against the honour of God and the good of their own Souls) we will begin to plead both for God, and for them, and the happiness they may have by this blessed truth of his, if they have such hearts as may yet be moved & persuaded to embrace the same.
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To which end, we now come to our third vse, wherin we shall make tender vnto them of such motiues, and considerations, as may jnduce any hart, (that is not wholy hardened and sealed vp,
To which end, we now come to our third use, wherein we shall make tender unto them of such motives, and considerations, as may jnduce any heart, (that is not wholly hardened and sealed up,
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or seared by Satan, to a starke senclesse condition), to yeeld both acknowledgment & obedience, to that which (in this behalfe) the Lord requireth of them.
or seared by Satan, to a stark senseless condition), to yield both acknowledgment & Obedience, to that which (in this behalf) the Lord requires of them.
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The thing the Lord expecteth, is the first fruits of our liues to be his, that assoone as we can vndertake any thing, we should betake our selves to his service;
The thing the Lord Expects, is the First fruits of our lives to be his, that As soon as we can undertake any thing, we should betake our selves to his service;
1. That the Lord might be honoured in this favour and power, wherby he gave Isarell that goodly land, by giving him his right in the first of every thing.
1. That the Lord might be honoured in this favour and power, whereby he gave Israel that goodly land, by giving him his right in the First of every thing.
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Yea, the Lord was soe absolute herein, that all the first should be entyre to himself, that if it were not given him, yet they might not reserve it to their owne vse,
Yea, the Lord was so absolute herein, that all the First should be entire to himself, that if it were not given him, yet they might not reserve it to their own use,
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as is evident in that instance of the asse, which being an vncleane beast, it was to be redeemed by a lambe, but if the owner aid not redeeme it, he might not let it live;
as is evident in that instance of the Ass, which being an unclean beast, it was to be redeemed by a lamb, but if the owner aid not Redeem it, he might not let it live;
Till he have his, nothing of all we have is ours, when we have given him his right in the first, then, (and not till then) he gives vs right to the rest, and this is as plaine as the former, in the law of Moses, in the places forealedged,
Till he have his, nothing of all we have is ours, when we have given him his right in the First, then, (and not till then) he gives us right to the rest, and this is as plain as the former, in the law of Moses, in the places forealedged,
Wherin as we see the great & most gracious goodnes of God, in providing and caering for our interest, that what we have, we might holde it from him in a lawfull and comfortable tenure. Soe the greater and more heavy is the morall and meaning of this heavenly truth to them, who denying the Lord his right, doe thereby spoyle their owne, & by the jmpious neglect of giving the Lord his, doe proclaime to all men that nothing they have is theirs.
Wherein as we see the great & most gracious Goodness of God, in providing and caering for our Interest, that what we have, we might hold it from him in a lawful and comfortable tenure. So the greater and more heavy is the moral and meaning of this heavenly truth to them, who denying the Lord his right, do thereby spoil their own, & by the impious neglect of giving the Lord his, do proclaim to all men that nothing they have is theirs.
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and lives vnder the just reproach of a fellon before God, and in the danger of that justice due to this offence, he is in perpetuall perill, every moment,
and lives under the just reproach of a felon before God, and in the danger of that Justice due to this offence, he is in perpetual peril, every moment,
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& hath heavens indignatiō hanging over his head, ready at all times to be arrested, arraigned, cōdemned & excecuted by the high posessor of heaven & earth, the great Lord and owner of all that every man hath, who give's no man title to any thing he hath,
& hath heavens Indignation hanging over his head, ready At all times to be arrested, arraigned, condemned & executed by the high posessor of heaven & earth, the great Lord and owner of all that every man hath, who give's not man title to any thing he hath,
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his life is not his owne, himself is not his owne, he hath no right to the breath he drawe's, to the earth he treads on, to any thing appertayning to his being:
his life is not his own, himself is not his own, he hath no right to the breath he draw's, to the earth he treads on, to any thing aPPERTAINING to his being:
if we well consider, that the Lord would not be soe vnwise, as to give vs any thing to serve Satan withall, noe, he ever gave vs, that we might enjoy it to his honour, and to our owne advantage.
if we well Consider, that the Lord would not be so unwise, as to give us any thing to serve Satan withal, no, he ever gave us, that we might enjoy it to his honour, and to our own advantage.
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Pagans, that want religion have a civill vse of that which they have, now there is no difference betweene their tenure and ours, but this (wherin we exceede them) that we have both the naturall, and civill, sanctifyed vnto vs. It is theirs in that state wherin sin left it, with the whole curse of sin vpon it:
Pagans, that want Religion have a civil use of that which they have, now there is no difference between their tenure and ours, but this (wherein we exceed them) that we have both the natural, and civil, sanctified unto us It is theirs in that state wherein since left it, with the Whole curse of since upon it:
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Now what mighty and vnmatchable misery is it for a man, to live by stealing all he eate's, and to dye in eating, all he steale's, Let vs thinke on these motives, which are the substance of those jnducements, which the ceremoniall law did but shaddow.
Now what mighty and unmatchable misery is it for a man, to live by stealing all he eat's, and to die in eating, all he steal's, Let us think on these motives, which Are the substance of those jnducements, which the ceremonial law did but shadow.
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1. First, if we did give the Lord our first, doe but thinke what a world of sin we might save, which is committed and continued in, by millions till we doe give our selves to God.
1. First, if we did give the Lord our First, do but think what a world of sin we might save, which is committed and continued in, by millions till we do give our selves to God.
Did we throughly know the danger of one sin (even the least we can be guilty of,) we would doe much to prevent it, seing that, everlasting pordition is due to it, but here is a course that would spare a multitude,
Did we thoroughly know the danger of one since (even the least we can be guilty of,) we would do much to prevent it, sing that, everlasting pordition is due to it, but Here is a course that would spare a multitude,
& to others too, by our example,) who would not rēder the Lord his right, & most freely let him have his owne frō vs, that Satā might never have us as his owne frō God. Assuredly he that coulde ever conceive the Lords damage, & his owne disadvantage, by sin:
& to Others too, by our Exampl,) who would not render the Lord his right, & most freely let him have his own from us, that Satā might never have us as his own from God. Assuredly he that could ever conceive the lords damage, & his own disadvantage, by since:
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would never deny himself to the Lord from the first day he did vnderstand, how he might (acceptablely) yeeld himself vnto him, what a siranger should Satan be in vs? what a familiar would God be to vs? if we begin betimes with him.
would never deny himself to the Lord from the First day he did understand, how he might (acceptablely) yield himself unto him, what a siranger should Satan be in us? what a familiar would God be to us? if we begin betimes with him.
A mans life is a heaven vpon earth, when his graces are well growne in him, his affection, his conversation cannot but be in heaven: such a man may be bolde with his God at all times,
A men life is a heaven upon earth, when his graces Are well grown in him, his affection, his Conversation cannot but be in heaven: such a man may be bold with his God At all times,
and Satan can have no hope to prevaile against him, whē it cometh soe to passe with a man in good, as it did with him in evill, in whome the divell had beene from a childe, he was the more hardly cast out,
and Satan can have no hope to prevail against him, when it comes so to pass with a man in good, as it did with him in evil, in whom the Devil had been from a child, he was the more hardly cast out,
& soe the more easily is he kept out, and hardly, (nay never shall he possibly enter) to posesse that person, who of a childe and from the first hath beene gracious.
& so the more Easily is he kept out, and hardly, (nay never shall he possibly enter) to posesse that person, who of a child and from the First hath been gracious.
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The man that shalbe soe jmpious, and jmpudent; as to prescribe and lymit the Lord, at what time he will come, never hath hart to come at all. Is it not good reason that when we neglect, (yea and despise too) so great salvation,
The man that shall so impious, and jmpudent; as to prescribe and lymit the Lord, At what time he will come, never hath heart to come At all. Is it not good reason that when we neglect, (yea and despise too) so great salvation,
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as is tendered, nay commanded to vs, in our tender yeares, that he whome we have denyed in his time of grace, should deny vs in our time of sin? especially considering that he hath power, to confine vs, to the instant of his call; but it is intollerable jmpiety in vs, to bounde him to ours. Shall God waite vpon the diuell, and accept vs at that houre, when our sin will let vs come, we having cast of his day,
as is tendered, nay commanded to us, in our tender Years, that he whom we have denied in his time of grace, should deny us in our time of since? especially considering that he hath power, to confine us, to the instant of his call; but it is intolerable jmpiety in us, to bound him to ours. Shall God wait upon the Devil, and accept us At that hour, when our sin will let us come, we having cast of his day,
How reade we in the scriptures for this, what finde we? nothing but thunder and lightening, from heaven, to peale these wicked wretches to perdition, [ They that were bidaē were not worthy ] saith Christ.
How read we in the Scriptures for this, what find we? nothing but thunder and lightning, from heaven, to peal these wicked wretches to perdition, [ They that were bidaen were not worthy ] Says christ.
[ Because I have called and you have refused, therefore shall yee cry and not be heard ] So that (you see) God sett's noe time to him, that setts God any; nothing remayne's to such, but disdayne from heaven, damnation in hell.
[ Because I have called and you have refused, Therefore shall ye cry and not be herd ] So that (you see) God set's no time to him, that sets God any; nothing remayne's to such, but disdain from heaven, damnation in hell.
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4. Consider, that what extraordinary honour God ever intended to himself, by any man, or men, whome he would make instruments of the same, he meant to make all such persons gracious betime.
4. Consider, that what extraordinary honour God ever intended to himself, by any man, or men, whom he would make Instruments of the same, he meant to make all such Persons gracious betime.
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now to bring this about, Adam shalbe righteous from his first being, and honour the Lord from the time of his creation. In the second Adam, all the elect shalbe happy,
now to bring this about, Adam shall righteous from his First being, and honour the Lord from the time of his creation. In the second Adam, all the elect shall happy,
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& (through him) the glory of Gods infinite favour, shall shyne vpon them; & to furnish him for this wonderfull worke, he sanctifyed himself before he was borne, and (after) in our infancy, and (soe) throughout all ages of our life, during the dayes he lived.
& (through him) the glory of God's infinite favour, shall shine upon them; & to furnish him for this wonderful work, he sanctified himself before he was born, and (After) in our infancy, and (so) throughout all ages of our life, during the days he lived.
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Indeede, he attayned not our olde age (I will not take vpon me peremptorily to determine why; but) it may be it was to shew, that olde age doth not easily attayne him; that soe these presumptuous, olde fooles, might be the more terrefyed, and daunted, from dareing to be so audacious, as they have beene.
Indeed, he attained not our old age (I will not take upon me peremptorily to determine why; but) it may be it was to show, that old age does not Easily attain him; that so these presumptuous, old Fools, might be the more terrefyed, and daunted, from daring to be so audacious, as they have been.
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Did the Lord ever glorify himself in that man, or glorify that man with himself, that (refusing to come when God called ) came when himself would? name one instance if it be possible, Noe, he will sanctify all such, as shalbe glorious to him in earth,
Did the Lord ever Glorify himself in that man, or Glorify that man with himself, that (refusing to come when God called) Come when himself would? name one instance if it be possible, No, he will sanctify all such, as shall glorious to him in earth,
Dearely beloved, take these things into deliberatiō, let them lodge in our harts, rest, and rooste in our myndes, that soe the Lord our God may take vs into his favour and compassion.
Dearly Beloved, take these things into deliberation, let them lodge in our hearts, rest, and roost in our minds, that so the Lord our God may take us into his favour and compassion.
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[ It is sufficient that we have spent the time past after the lusts of the flesh &c ] & therevpon hasten towards heaven with all expedition, it may (be the Lord may take that litle time that is left,
[ It is sufficient that we have spent the time passed After the Lustiest of the Flesh etc. ] & thereupon hasten towards heaven with all expedition, it may (be the Lord may take that little time that is left,
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To the younge I say also, [ Remember thy Creator (& thy redeemer too) in the dayes of thy youth ] and jmagine that other voyce of heaven spokē to you [ for it is now time to a wake;
To the young I say also, [ remember thy Creator (& thy redeemer too) in the days of thy youth ] and jmagine that other voice of heaven spoken to you [ for it is now time to a wake;
Doe but thinke 1. how farre it is to heaven, seing we must goe from sin to grace, that we may goe thence, to glory 2. how hard it is, to finde the way,
Do but think 1. how Far it is to heaven, sing we must go from sin to grace, that we may go thence, to glory 2. how hard it is, to find the Way,
then 3 how hard to enter, & goe on, because the gate is so straight, & the enemy soe strong, & we soe weake, & wearied out with sin cōtinually clogging vs. And soe I end with that speech in Iob:
then 3 how hard to enter, & go on, Because the gate is so straight, & the enemy so strong, & we so weak, & wearied out with since continually clogging us And so I end with that speech in Job:
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[ If thou wilt seeke vnto God early, and make thy supplication to the almighty: if thou be pure and vpright, surely he would now awake vnto thee, and make the habitation of thy righteousnes prosperous: and though thy begining be but small, yet thy latter end should greatly encrease.
[ If thou wilt seek unto God early, and make thy supplication to the almighty: if thou be pure and upright, surely he would now awake unto thee, and make the habitation of thy righteousness prosperous: and though thy beginning be but small, yet thy latter end should greatly increase.
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